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B\r'l94 .R5 H3 1903
Hall, A. C. A. 1847-1930.
The use of Holy Scripture m
the public worship of the

THE USE OF HOLY SCRIPTURE IN THE
PUBLIC WORSHIP OF THE CHURCH

THE BISHOP PADDOCK LECTURES
1903

By the same Author

The Virgin Mother. Retreat Addresses on the Life
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USE OF HOLY SCRIPTURE

THE PUBLIC WORSHIP OF
THE CHURCH

THE RT. REV. A. C. A. HALL, D.D.

BISHOP OF VERMONT

LONGMANS, GREEN, AND CO.

91 AND 93 FIFTH AVENUE, NEW YORK
LONDON AND BOMBAY

1903

UNIVERSITY PRESS • JOHN WILSON
AND SON • CAMBKIDOE, U. S. A.

THE BISHOP PADDOCK LECTURES

In the summer of the year 1880, George A. Jarvis,
of Brooklyn, N. Y., moved by his sense of the great
good which might thereby accrue to the cause of
Christ, and to the Church of which he was an ever-
grateful member, gave to the General Theological
Seminary of the Protestant Episcopal Church certain
securities, exceeding in value eleven thousand dollars,
for the foundation and maintenance of a Lectureship
in said Seminary.

Out of love to a former pastor and enduring friend,
the Right Rev. Benjamin Henry Paddock, D. D.,
Bishop of Massachusetts, he named the foundation
"The Bishop Paddock Lectureship.''

The deed of trust declares that " The Su^ects of
the lectures shall be such as appertain to the defence
of the religion of Jesus Christ, as revealed in the
Holy Bible, and illustrated in the Book of Common
Prayer, against the varying en'ors of the day, whether
materialistic, rationalistic, or professedly religious ;
and also to its defence and confirmation in respect
to such central truths as the Trinity, the Atonement,

vi THE BISHOP PADDOCK LECTURES

Justification, and the Inspiration of the Word of God;
and of such central facts as the ChwcKs Divine Order
and Sacraments, her historical Reformation, and her
rights and powers as a pure and national Church.
And other subjects may be chosen if unanimously
approved by the Board of Appointment, as being
both timely and also within the true intent of this
Lectureship."

Under this appointment of the Board, created by
the tnist, the Right Rev. A. C. A. Hall, D.D., Bishop
of Vermont, delivered the Lectures for the year 1903,
contained in this volume.

PREFACE

For the numerous quotations throughout the Lectures,
I hardly think an apology is needed. Those who
have the opportunity may, I trust, be led to study
for themselves the authorities to which I refer ; while
my hope has been that I might bring together into
one book a good deal on various departments of the
general subject, and from various sources, to which
many persons might not themselves have access.
While originals have in almost all cases been con-
sulted, references have also commonly been given
to available translations ; but this does not always
mean that the rendering given is that of the trans-
lation referred to.

In further explanation of the frequent and free
citations (especially in Lectures I, IV, V) from the
works of Dr. Sanday and Dr. Kirkpatrick, I would
say that where a writer could not speak with the
authority of personal investigation, it seemed best in
an obvious way to claim for the position adopted
the shelter of such sane and devout critical students

viii PREFACE

of Holy Scripture as the Margaret Professor of
Divinity at Oxford, and the Regius Professor of
Hebrew at Cambridge. With regard to these ques-
tions of historical and literary criticism, I should like
to quote the words of the Encyclical Letter adopted
and issued by the Bishops of the Anglican Com-
nmnion at the last Lambeth Conference, in 1897.

"The critical study of the Bible by competent
scholars is essential to the maintenance in the Church
of a healthy faith. That faith is already in serious
danger which refuses to face questions that may be
raised either on the authority or the genuineness of
any part of the Scriptures that have come down to
us. Such refusal creates painful suspicion in the
minds of many whom we have to teach, and will
weaken the strength of our own conviction of the
truth that God has revealed to us. A faith which
is always or often attended by a secret fear that we
dare not inquire, lest inquiry should lead us to
results inconsistent with what we believe, is already
infected with a disease which may soon destroy it."'

Without committing him to approval of every
position taken in these Lectures, I desire to express
my hearty gratitude to my dear friend, the Rev. Dr.
Bodv, Professor of Old Testament Exegesis in the
General Theological Seminary, for many helpful sug-
gestions. In particular, I am indebted to him for the

PREFACE ix

thought of the three greater charters of the Old
Testament (Lect. I, p. 25), and for invaluable assist-
ance in preparing Appendix A and Appendix E.

One other word I may be allowed to add. These
Lectures will be associated in memory with the
vacant and draped Decanal stall in the Seminary
Chapel. It has been to me no little gratification to
receive in his nomination to this Lectureship (with
the approval of the Bishops of Massachusetts, Con-
necticut, and Long Island) this among other tokens
of Dr. Hoffman's confidence and regard. May he
enjoy the abundance of rest and light, and may a
worthy successor be found to carry on and develop
the work at the General Seminary which was so near
his heart, and on the growth of which, spiritual,
intellectual, and material, he lavished so much of

fortune and care and thought.

A. C. A. H.

QUINUUAGESIMA SuNDAY, 1903.

CONTENTS

LECTTTBE PAGE

I. THE USE OF HOLY SCRIPTURE IN PUBLIC WORSHIP INHER-
ITED BY THE CHRISTIAN FROM THE JE^V^SH CHURCH 1

II. THE USE OF HOLY SCRIPTURE IN THE EUCHARISTIC SER-
VICE ......

III. THE GRADUAL DEVELOPMENT OF THE DAILY SERVICE
IV. THE USE OF THE PSALTER
V. THE READING OF THE OLD TESTAMENT .
VI. SOME PRACTICAL SUGGESTIONS .

119

145

APPENDIX A. (lECT. I, P. 20) : OLD TESTAMENT PROPHECIES

QUOTED IN THE GOSPELS AS FULFILLED IN OUR LORD 171

APPENDIX B. (lECT. Ill, P. 75) : THE SCRIPTURAL SOURCES OF

THE \t:rsicles . . . . .175

APPENDIX C. (lECT. Ill, P. 78) : ANTIPHONS SUNG AT RECENT

SPECIAL SERVICES AT ST. PAUL's CATHEDRAL . 179

xii CONTENTS

PAGE
APPENDIX D. (lECT. Ill, P. 82) : SOME OLD TESTAMENT CAN-

TICLES

APPENDIX F. (lECT. V, P. 98) : TABLE OF SELECTIONS OF
PSALMS ......

181

APPENDIX E. (lECT. JV, T. 97) : TABLE OF PROPER PSALMS

ON CERTAIN DAYS ..... 183

187

APPENDIX G. (lECT. VI, P. 154) : SOME SUGGESTIONS FOR IM-
PROVEMENTS IN THE TABLE OF LESSONS . . 188

INDEX OF AUTHORS AND SUBJECTS .... 193

INDEX OF PASSAGES OF SCRIPTURE REFERRED TO . . 199

LECTURE I

THE USE OF HOLY SCRIPTURE IN PUBLIC

WORSHIP INHERITED BY THE CHRISTIAN

FROM THE JEWISH CHURCH

The subject proposed for this course of lectures will
be regarded, I hope, as fairly coming under the
terms of the trust. The pious founder laid down
that —

" The subjects of the Lectures are to be such as
appertain to the defence of the religion of Jesus
Christ, as revealed in the Holy Bible and illustrated
in the Book of Common Prayer, against the varying
errors of the day, whether materialistic, rationalistic,
or professedly religious ; and also to its defence and
confirmation in respect of such central truths as the
Trinity, the Atonement, Justification, and the In-
spiration of the Word of God ; and of such central
facts as the Church's divine order and Sacraments,
her historical Reformation, and her rights and powers
as a pure and national Church."'

In treating of " The Use of Holy Scripture in the
Public Worship of the Church," it is my desire, amid

2 USE OF HOLY SCRIPTURE

historical and liturgical investigations, to show (1) in
her use of the Holy Scriptures evidence of the Church's
regard for their unique character ; (2) how little the
results of modern critical studies need interfere with
our use of the Scriptures for the purposes for which
they are read in public worship ; (3) but on the other
hand to point out how from these studies we may
attain to a more intelligent use of the Bible ; (4) in
particular it will be my object to answer difficulties
and objections that are frequently urged and felt
with reference to the use of different portions of the
Old Testament ; (5) and generally I shall hope to
vindicate the rule of our own Book of Common
Prayer in regard to the reading of Holy Scripture,
and to show how profitable to both clergy and laity
should be the faithful and devout observance of the
rule.

With these objects in view, I shall ask you to
consider in successive lectures : —

I. The inheritance from the Jewish by the Chris-
tian Church of the use of Holy Scripture in public
worship ;

H. The use of Scripture in the Eucharistic service ;

in. The gradual development of what may best
be termed the Choir office (represented by our Order
for Morning and Evening Prayer), with its Psalms
and Lessons.

FROM THE JEWISH CHURCH 3

IV. We will then consider more particularly the
use of the Psalter, and

V. The reading of the Old Testament Scriptures
in Christian worship.

VI. Then we may be in a position in a concluding
lecture to consider some suggestions of a practical
kind with regard to the Scriptural element in our
existing services.

Before entering on our discussion, I may be allowed
to express, along with my appreciation of the oppor-
tunity to deal with these subjects in lectures addressed
primarily to a body of students preparing for the
sacred ministry, my gratification at the appointment
on this particular foundation named in honour of the
bishop under whom I served for eighteen years as a
presbyter. Looking over the list of my predecessors
in this lectureship, I see that I am the first of
Bishop Paddock's clergy to be called upon to deliver
these lectures. My connection with the diocese of
Massachusetts was practically coterminous with his
episcopate. I was crossing the Atlantic on the way
to this country when he was consecrated in the
September Ember-week of 1873. I left Massachu-
setts shortly after the consecration of his illustrious
successor, Dr. Phillips Brooks. Whatever differences
between bishop and presbyter those eighteen years

4 USE OF HOLY SCRIPTURE

may have seen, they ended certainly in a warm
friendship, and they witnessed unfaihng kindness on
the bishop's part, and left on my mind the inefface-
able remembrance of an administration of unblemished
character, of untiring labour, and of absolute faith-
fulness to Christ and His Church. I count it a
privilege thus to pay my tribute of respect and
affection to the memory of the Right Reverend Dr.
Benjamin Henry Paddock, after whom this lecture-
ship is named.

The use of Scripture in public worship was inher-
ited by the Christian Church from the Jewish in its
Temple and Synagogue services. In the Synagogue,
in the time of our Lord, there seems to have been
no use of the Psalms,^ but only the reading of lessons
from the Law and from the Prophets. In the Temple
worship, on the other hand, the reading of lessons
found no place ; but Psalms were chanted, one,
appointed for each day of the week, in connection
with the offering of the morning sacrifice, and in
fuller measure at special festivals. The daily Psalms
were these : ^

1 Very elaborate tables for the use of the Psalter according
to modern custom in the Synagogue, are given in The Prayer
Book Interleaved (Campion and Beamont), pp. 245-249.

2 Schiirer, History of the Jewish People in the time of Jesus
Christ (Eng. trans. )> n. i. pp. 290, 291.

FROM THE JEWISH CHURCH 5

1st day, Psalm xxiv, "The earth is the Lord's,
and all that therein is " ;

2nd day, Psahn xlviii, " Great is the Lord, and
highly to be praised " ;

3rd day. Psalm Ixxxii, " God standeth in the con-
gregation of princes '' ;

4th day, Psalm xciv, " O Lord God, to whom
vengeance belongeth '" ;

5th day. Psalm Ixxxi, "Sing we merrily unto
God our strength " ;

6th day. Psalm xciii, " The Lord is king, and
hath put on glorious apparel " ;

7th day. Sabbath, Psalm xcii, " It is a good
thing to give thanks unto the Lord." ^

Edersheim ^ quotes from the Mishna some fantastic
and strange reasons for the selection of these Psalms,
and their appropriation to the different days of the
week, in connection with the work of the several
days in the Creation story in Genesis i. He also
describes the manner of singing the daily Psalm with
the accompanying ceremonial. When the public

1 Ps. xcii is marked "For the Sabbath day" in Hebrew.
This is the only reference to the daily Psalms in the Hebrew
text LXX marks xxiv, xlviii, xciv, xciii, as in the above
list ; the old Latin version marks Ixxxi for the 5th day. See
The Book of Pscdnis, with Tntrodudion and NoteSy by A. F. Kirk-
patrick, p. xxvii.

2 The Temple and its services^ p. 143.

6 USE OF HOLY SCRIPTURE

sacrificial offering was completed, the priests blew
three blasts with their silver trumpets. Then the
choir of the Levites, who crowded the fifteen steps
which led from the Court of Israel to that of the
Priests, accompanied by instrumental music, began
the Psalm of the day. The vivid account of the
worship accompanying the sacrifice given by the Son
of Sirach at the end of Ecclesiasticus will be remem-
bered by some.

When the sacrificial action was complete,

" Then shouted the sons of Aaron,
They sounded the trumpets of beaten work,
They made a great noise to be heard,
For a remembrance before the Most High.
Then all the people together hasted.
And fell down upon the earth on their faces
To worship their Lord, the Almighty, God Most High.
The singers also praised him with their voices;
In the whole house was there made sweet melody.
And the people besought the Lord Most High,
In prayer before him that is merciful.
Till the worship of the Lord should be ended;
And so they accomplished his service. " i

Besides this daily Psalm, to which on the Sabbath
were added in the morning the Song of Moses, in
Deuteronomy xxxii and in the evening his Song in
Exodus XV, there was in the Second Temple nothing

1 Ecclus. 1. lG-19.

FROM THE JEWISH CHURCH T

corresponding with the choir office of the Catholic
Church. On special festivals Psalms were chanted
in the Temple, like the Hallel (Ps. cxiii-cxviii) at
the Feast of Tabernacles,^ when also the song in
Isaiah xii was chanted as the water was brought
from the pool of Siloam. This group of Psalms was
also sung at the Dedication Feast, as well as in each
house during and after the paschal meal.^ The
Pilgrim Songs (cxx-cxxxiv) were sung by companies
of pilgrims on their way to the Holy City for the
festivals.

Dr. Kirkpatrick^ points out that the titles of
several psalms refer to their liturgical use : " To
make memorial,'' which is prefixed to Psalms xxxviii
and Ixx, may indicate that these were sung at the
offering of incense; "For the thank-offering,"*' pre-
fixed to Psalm c, may mark that it was sung when
thank-offerings were made. Psalm xxx would seem
from its title to belong to the Dedication Festival,
Psalm xxix to the last day of the Feast of Taber-
nacles. There would seem to have been a much
larger element of regular choral worship and psal-

1 See Edersheim, Life and Times of Jesus the Messiah^ vol. ii.
p. 159.

2 For the manner of using the Hallel at the paschal feast,
see Plummer on St. Luke xxii. 17, note, p. 495.

2 PsalmSi pp. xxvii, xxviiL

8 USE OF HOLY SCRIPTURE

mody in earlier dajs.^ In spite of modern argu-
ments or theories, Dr. Sanday says, " I cannot think
that it has been at all proved that there was no psal-
mody in the first temple. The simple fact that a
body of singers (Ezra ii. 41, Neh. vii. 44) returned
from captivity is strong presumption to the contrary.
Still less can we believe that the art which had reached
such high perfection in the Song of Deborah and in
David's elegy [over Saul and Jonathan] was never em-
ployed for purposes of devotion until after the Exile.^"
That this should have been greatly curtailed by the
time of our Lord will not be surprising when we
consider the ending of the legitimate priesthood two
hundred years before ; the oppression of the Jews
under the Ptolemies, and the profanation of the
Temple under Antiochus Epiphanes ; and further
that the Maccabees, who did so much for the resto-
ration of the Temple, were warriors rather than prel-
ates. Owing to these causes (as in England after
the Commonwealth and with the Erastian appoint-
ments under the Georges) the ancient dignity and
fulness of the divine service was almost lost in
practice.

1 For hints of this see Isa. xxx. 29 ; Jer. xxxiii. 11 (a predic-
tion of its restoration), Amos v. 23, where the noise of the songs,
and the melody of viols, are connected with the burnt-offering,
the meal-offering, and the peace-offering.

2 Inspiration (Bampton Lectures, 1893), p. 251.

FROM THE JEWISH CHURCH 9

Synagogue worship apparently originated during
the Babylonian exile, when the sacrificial worship of
the Temple was impracticable ; it was continued and
expanded after the Return, both among the Jews of
the Dispersion and in Palestine. The Sabbath ser-
vice consisted in our Lord's time of the recitation of
the Shema or profession of faith, " Hear, O Israel,
the Lord our God is one Lord, etc.," of certain pre-
scribed prayers,^ and of two lessons from the Scrip-
tures, with an exposition or exhortation founded
thereon if a teacher were present. The first lesson
was from the Law, that is, the Pentateuch. This
was fixed, the Pentateuch being read through once
in three years. The second lesson from the Prophets
seems to have been left to the choice of the reader.^
This reading was from the earlier or the later
Prophets ; that is, from the historical books (Joshua
to Kings) written by chroniclers who commented on
the records, writing from a distinctly religious point
of view, or from the Prophets proper. The lesson

1 For the 18 prayers of the Synagogue (probably of later
development), see Freeman, Principles of Divine Service, voL i.
ch. i. sec 3.

2 The table of lessons from both the Law and the Prophets
given in Home's Introduction (vol. iii. pt. in. ch. i. sec. 4,
pp. 256, 257), and relied on by Bp. Chr. Wordsworth in his
Commentary, seems not to have been in use in our Lord's time.
Edersheim, Life and Times, i. 41 1, 452 N. So Schurer, ii. ii. 81.

10 USE OF HOLY SCRIPTURE

from the Prophets is said to have been introduced
during the time of persecution by Antiochus Epiph-
anes. The public reading of the Law being then
forbidden, readings from the Prophets were substi-
tuted, and these were retained as second lessons
when the reading of the Law was again permitted.^
In pre-exilic times, it may be remembered, provision
had been made for public reading of Scripture.
Every seven years at the Feast of Tabernacles
Deuteronomy was to be read before the assembled
people. (Deut. xxxi. 10-12.)

On certain solemn anniversaries special books of
the Old Testament were read in the Synagogue:
e.g. of the Hagiographa the five rolls containing
(1) The Song of Songs, (2) Ruth, (3) Lamentations,
(4) Ecclesiastes, (5) Esther, were kept separate for
use respectively at (1) The Passover, (2) Pentecost,
(3) the ninth of A bib, the day of the destruction
of the Temple, (4) the Tabernacles, (5) Purim.

Such, so far as we can learn, was the regular
Temple and Synagogue use of Scripture in our
Lord's time. The records of God's dealings with
His people, and of His words spoken through great

1 Prayer Book Interleaved, p. 69. "The date at which read-
ings from the Prophets took their place in the synagogues be-
side the readings from the Law was in any case much later
than that at which the Psalms were systematically used in the
central worship of Jerusalem. " Sanday, Inspiration^ p. 252.

FROM THE JEWISH CHURCH 11

teachers whom He had raised up, were continually
rehearsed in the ears of the people for their instinic-
tion and edification. In the services of both Temple
and Synagogue our Lord joined with His disciples.
From the first sabbath day in His public ministry,
of which a detailed account is given by St. Mark
(i. 21 sq.), it was Christ's custom, St. Luke tells us,
to go into the synagogue on the sabbath days and
to read and expound the Scriptures. (Luke iv. 16 sq.
and 31, comp. vi. 6, xiii. 10, and Mark vi. 2.) The
same course was followed later by the Apostles, as
we read in the Acts. They frequented the syna-
gogues, and accepted invitations to expound the
Scriptures and exhort the congregation. (See Acts
xiii. 14, 44; xvii.2; xviii. 4.) They eagerly availed
themselves of the preparation for Christianity fur-
nished by the reading of the older Scriptures in the
synagogues on every sabbath day in every city. (Acts
XV. 21 ; xiii. 27.) It is naturally in the fourth Gos-
pel, which narrates more particularly the Judaean
ministry, that we hear of our Lord in the Temple.
He went up to Jerusalem for the first Passover of
His ministry (ii. 13), and again to another feast,
whether the next year's Passover or some other (v. 1).
Later He is at the Feast of Tabernacles (vii, viii),
and seizes, in His teachings in the Temple courts, on
leading ceremonial observances of the festival, the

12 USE OF HOLY SCRIPTURE

morning drawing of water from Siloam and the eve-
ning illumination, to show their fulfilment, and that
of the historical events which they commemorated,
in Himself. It was at the Feast of Dedication that
He declared Himself the good shepherd that would
lay down his life for the sheep in conflict with their
foe (x. 22). The people wonder whether in view of
the known hostility of the rulers He will absent
Himself from the final Passover (xi. 55), at which
He, our true paschal lamb, was slain to take away
the sins of the world. After the Ascension, when
they are waiting for the promised gift of the Spirit,
and again after Pentecost, the apostles and disciples
are spoken of as frequenting the Temple, not only
for teaching (as rabbis holding classes in its courts),
but for prayer (Luke xxiv. 53 ; Acts ii. 46 ; iii. 1),
and that, like other devout Israelites, at the time of
sacrifice. This, the time of the evening sacrifice, is
the meaning of "the hour of prayer," the ninth
hour, i. e., 3 p. m.

In what sense, we naturally ask, did the apostles
and first disciples, after our Lord's instructions, hear
and understand the Old Testament Scriptures, which
for a long time, remember, remained the only Chris-
tian Bible? Dr. Armitage Robinson has written,
" Christianity started upon her mission to the world
with a book in her hand. That book was not the

FROM THE JEWISH CHURCH 13

New Testament, or any part of it. Not a word of
it had then been written, nor could it at that time
haA^e seemed likely that any new writings could ever
stand on an equality with the sacred book, long
before completed, which Christianity had inherited
from Judaism. The scriptures to which the apostles
appealed were the Old Testament Scriptures. These
held a unique position among the writings of the
world. They contained the revelation of God to the
chosen people of God, the revelation of His nature,
and of His will for men. The apostles were taught
by Christ that these scriptures pointed to Him as
the fulfilment of their prophetic message ; and thus
on His authority they became the sacred book of the
Christian Church.^' ^

New light had been shed on the Old Testament
Scriptures when our Lord after His resurrection
expounded to the disciples " the things concerning
Himself" in the Law, the Prophets, and the Psalms.^

1 The Study of the Gospels, ad init.

2 Our Lord's use of this threefold division of the Old Testa-
ment, we may observe, shows that He used and sanctioned the
Jewish Scriptures as in His time they were gathered together.

(a) It is not certain, however, that the third division (the
Hagiographa) had by this time been entirely closed.

(6) Nor does this use and sanction of the Old Testament
Scriptures as a whole (on which our Lord relied as pointing to
Himself, John v. 39), involve the pronouncing by Him of any
judgment upon the authorship or date of particular books. (See

14 USE OF HOLY SCRIPTURE

(Luke xxiv. 27, 44, 45.) Alike in figure and in word
the old Scriptures showed, Jesus pointed out, that
the Christ must suffer and so enter into His glory.
Isaac offered in sacrifice, and as it were raised from
death, rec'eived the blessing ; Joseph, sold into bond-
age, was exalted to be a prince and saviour ; Moses,
rejected by the people, was their divinely appointed
leader ; David, persecuted by Saul, became his greater
successor; Elijah and Jeremiah, famous among the
prophets, and looked for to return to earth for a
further ministry, were both persecuted by the reign-
ing kings ; Israel, the chosen nation, suffered bondage
in Egypt and exile in Babylon ; all illustrate the law
of exaltation through suffering, the inevitableness in
a fallen world of suffering for God's representative
and witness. The seed of the woman can only gain
the victory through struggle ; his own heel will be
wounded in crushing the serpent's head; "the Servant
of the Lord " must pour out his soul unto death, —
then shall he " divide the spoil with the strong."

Paley, quoted by Kirkpatrick, Library of the Old Testament, p.
105 N., and Ottley, Aspects of the Old Testament, p. 47.)

Sanday shows how the Law, the Prophets, and the Psalms
represent three layers or stages in the history of the collection
of the books of the Old Testament. The Law was complete
B, c. 444, the Prophets in the 3rd cent. b. c. , the Hagiographa
not finally till 100 a. d. This last date marks the formal deci-
sion of the Jewish doctors at Jamnia on the canonicity of cer-
tain books. Inspiration, lect. ii. p. 101.

FROM THE JEWISH CHURCH 15

Such great underlying principles of God's dealing
with man, and therefore with the Son of man ^ (His
only begotten Son become man), would probably
have been " the things concerning Himself," in the
older Scriptures which the Lord pointed out to His
disciples, rather than any definite predictions of
detailed incidents in His passion.^

Here I may quote the authority of Dr. Liddon,
who is speaking of Jeremiah as a type of Christ :
"This does not mean that there are certain resem-
blances, external, accidental, superficial, between
these two lives, placed at such widely separated
periods of history. For typology is not a fanciful
study of resemblances which may be traced almost
anywhere, and which mean really nothing when you
have discovered them : it proceeds upon and presup-
poses a law of God's government of the world.
That law is, that God is consistent with Himself
amid the infinite variety of His work ; that as He
does not change His mind, the principles upon which
He governs in one age are surely at work in another,

1 See the note B on the title " The Son of Man," in Armitage
Robinson's Study of the Gospels. The note ends (p. QQ), " Wher-
ever He uses the term He speaks not for Himself alone, but
for ' man,' whom He has ' taken upon Himself, to deliver
him.'"

2 Compare R. L. Ottley, Aspects of the Old Testament (Bamp-
ton Lectures, 1897), p. 319.

16 USE OF HOLY SCRIPTURE

and that therefore circumstances and characters and
events will so far repeat themselves that one series
will be a foreshadowing of another. And when once
it is understood that Christ our Lord was the high-
est Goodness in human form, and that by His
appearance He provoked the antagonism of the
fiercest wickedness, it will be readily perceived that
lesser forms of goodness and lesser forms of evil had
a preparatory relation to these the consummate and
perfect forms."" ^ To this may be added a few words
from Bishop Westcott : " The authority of Christ
Himself encourages us to search for a deep and
spiritual meaning under the ordinary words of Scrip-
ture, which, however, cannot be gained by any arbi-
trary allegorizing, but only by following patiently
the course of God's dealings with man.^'^

Whether we examine (I) the leading "Messianic
prophecies "" (as they are styled) in the Old Testa-
ment, or (H) those which are applied to our Lord in
the Gospels, and especially such as are said to have
been claimed by Him as fulfilled in Himself, this
larger view will be seen to be confirmed. It will
only be possible to point here to a few leading
instances of both these classes.

^ ** Christ's Tears over Jerusalem," in Sermons on Some Words
of Christ, p. 242.

2 Introduction to Study of the Gospels.

FROM THE JEWISH CHURCH 17

(I) The promise of the Seed of the woman in
Genesis iii (the Protevangelium, as it has been com-
monly and aptly termed) is a general declaration of
the law of conflict between man and evil, perfectly
realized in Christ.

St. Matthew's quotation of Isaiah's prophecy con-
cerning the child to be born who should be named
Emmanuel, is a new application of the truth of
God's presence with His people, realized in deeper
fashion in the Incarnation.

In Daniel's vision of "one like unto a son of
man," to whom is given dominion, and glory, and
a kingdom all-embracing and everlasting, the prom-
ise is that the brute kingdoms of force, represented
by the various wild beasts, shall be superseded by
the human rule of spirituality and order, realized
in Christ's kingdom.^

" The Servant of the Lord " in the second Isaiah
primarily stands for Israel as the covenant people,
God's servant for the world, to bring the nations to
the knowledge of the truth ; the description passes
on to Israel's gi-eat Representative.

1 Compare the vision in 2 Esdras xiii, where '* the writer of
the later apocalypse evidently sees a reference to the Messiah
in the language of his prototype," but where he does not use
the title " the Son of man," but simply describes the figure as
*' like unto a man." Stanton, " Messiah," Hastings' Dictionary y
iii. 355 B.

18 USE OF HOLY SCRIPTURE

In the same way Psalms like ii and Ixxii may
tell of the kingdom of Solomon or a successor,
idealized by the poet who caught sight of God's
purpose, only partially realized in the monarchs to
whom immediate reference is made, but to be per-
fectly fulfilled, and in better and more spiritual ways
than the Psalmist imagined, in the reign of the
expected Christ. Or the Psalms, like prophecies of
the second Isaiah or of Zechariah, may be visions of
the ideal king's reign, based more directly upon the
promises to David.

So with Psalms that we naturally apply to the
Passion of our Lord : some like Psalm Ixix seem
to be based on the experience, personal or national,
of the writer, the description being expanded in
poetical fashion, so that it may well express the suf-
fering of the Man of Sorrows ; others like Psalm
xxii are more probably figurative descriptions of an
ideal and representative sufferer, God's faithful ser-
vant and witness.

(II) Turning to prophecies of the Old Testament
quoted in the New Testament as fulfilled in our
Lord, it must be borne in mind that it was the
custom of Jewish teachers to cite some striking
phrase in order to illustrate the principle contained
in the whole context. Catchwords stood for a whole
passage, the sense of which was called to mind. In

FROM THE JEWISH CHURCH 19

this light we may see that the quotations at the
beginning of St. Matthew's Gospel are not arbitrary
and fanciful applications to Christ of words which
were spoken with an entirely different reference.
The words of Hosea, " Out of Egypt have I called
my son," are quoted with reference to the flight
of the Holy Family into Egypt. The point of the
quotation is that, as the old Israel (God's son by
adoption as His chosen people) was delivered from
danger of famine, and led into Egypt, and then
wonderfully brought back from thence, so God\s
minute providential care was shown in the shelter
found in Egypt for the Holy Child (His incarnate
Son) to escape the malice of Herod.

In the ^ame way in Zechariah's prophecy (quoted
with reference to the entry into Jerusalem in both
the first and fourth Gospels), the riding on the ass
is a striking incident in the picture of the ideal
king, who comes not as a warrior or with martial
pomp, but as the prince of peace, displaying moral
c|ualities of attractiveness, meek and lowly, reigning
in righteousness. As Bishop Westcott says,^ the
stress must be laid not on the literal coincidence,
but upon the fulfilment of the idea which the sign
conveyed. The literal coincidence may be regarded,
in Dr. Arnold's phrase, as a fulfilment ex ahivndanti?

1 On St John xii. 15. 2 Second Sermon on Prophecy.

20 USE OF HOLY SCRIPTURE

It may have been intentional on the part of our
Lord, and pointed to His consciousness of being
Himself the fulfilment of the prophecy ; it was
hardly a matter of calculation intended to impress
the multitude.^ A detailed examination of the
prophecies which in the Gospels are quoted as ful-
filled in Christ must be reserved for a note.^ Such
an examination will, it is believed, sustain the posi-
tion stated here, namely, that the New Testament
citation of the Old Testament is, at any rate for
the most part, fundamental. It is not a piecing
together of fragmentary types ; but the laying hold
of great truths concerning God and concerning man,
which are shown to be perfectly realized and ful-
filled in Christ the incarnate Son and Word of God,
the ideal and representative Man.

When we come to svib-apostolic writers, like Bar-
nabas and Justin Martyr, who tried to reproduce
this, we see how far short they fall of the general
New Testament standard.^ It should be our con-

1 Prof. A. B. Dsividson f Hastings^Dictionary, art. "Prophecy,"
iv. p. 123 B.

2 See Appendix A, p. 171.

^ Of the Epistle of Barnabas, probably written in Hadrian's
reign, Dr. Hort says, it " is a striking example of what the
apostolic teaching about the old covenant is not." Judaistic
Christianity, p. 191. On the difference between these writers
and those of the New Testament see Stanton's The Jewish and
the Christian Messiah, ch. v, pp. 189-193.

FROM THE JEWISH CHURCH 21

stant endeavour to regain the New Testament point
of view. " Prophecy," as has been said, " is not in-
verted history. It was not a reflection beforehand by
which men could foreknow what was to come. It was
rather the seed and the germ out of which in due time
plant and flower and fruit were to be developed." ^

It is not, of course, intended to deny that events
may have been so ordered by God's providence that
even in minute details prophetic descriptions or
typical illustrations were fulfilled in our Lord Jesus
Christ. But it certainly is important that people's
minds should not be allowed, much less taught, to
dwell on such coincidences, often fragmentary, as if
these were the chief fulfilments of prophecy — rather
than on the great truths which in these details found
expression. "I came not to destroy, but to fulfil
the law and the prophets," said our Lord ; " not one
jot or one tittle shall pass away till all be fulfilled." ^
" Fulfilment," as Dr. Kirkpatrick says, " is the com-
pletion of what was before imperfect ; it is the real-

1 Kirkpatrick, Divine Library of the Old Testament, p. 125.
*' In general, it was more the actual life of Christ that suggested
to New Testament writers the appUcation to Him of Old Testa-
ment passages, than a prevalent method of interpreting the
passages. They saw in His life the full religious meaning of
the passages, and the question of their original sense or appli-
cation did not occur to them." Prof. A. B. Davidson, art.
*' Immanuel." Hastings' Dictionary, ii. p. 45G A.

2 Matt. v. 17, 18.

22 USE OF HOLY SCRIPTURE

ization of what was shadowy ; it is the development
of what was rudimentary ; it is the union of what
was isolated and disconnected; it is the perfect
growth from the antecedent germ." ^ The meaning of
the fulfilment of which Christ speaks is shown in the
illustrations given in close connection with this dec-
laration in St. Matthew v. The underlying principle
of earlier commandments is seized on and enforced
and carried to its full development : e. g.^ the angry
and contemptuous word, or the spirit of variance, is
shown to be a breach of the sixth commandment of
the Decalogue; the unrestrained look, the impure
desire, to be forbidden by the seven th.^

It is the same with the sacrifices of the old law.
They were not, as is often supposed, directly typical
of Christ's sacrifice ; but in various ways they taught
the great moral meaning of sacrifice, which in Him
is fulfilled. Hebrews x, both in its quotation of
Psalm xl and in its reference to the roll of the law,
confirms and illustrates this position. Neither in the
psalm nor in the law is there any direct reference to
Christ, but to mail's duty of obedience, which is
realized in the Son of man, and to the training in
obedience which was provided in the Jewish law.
Christian writers have seen in the details of the

1 Div. Libr.,^. 134.

2 See Bp. Moorhouse, The Teaching of Christ, p. 85.

FROM THE JEWISH CHURCH 23

Levitical ritual applications to Christian mysteries,
which they have regarded as types. Here again it is
really the underlying fundamental truth shadowed
forth in these symbolic ceremonies on which our
attention should be fastened, however later writers
may have failed to apprehend this, and have sunk to
a lower and less worthy system of typical explanation.
How far, and to what extent, prophecy at its
greatest height became definitely and exclusively
Messianic, in the sense that the Messiah*'s life and
work were foreseen in detail by the prophet, is a
point of much difficulty. In general it seems that
the prophets^ words have an immediate reference to
their own times, which gains a fuller meaning — its
fullest — in Christ. All priests, all kings, all prophets,
all warriors, all sufferers, all rigliteous men were
types of Him, the Son of man, who perfectly and
completely realizes what they variously and imper-
fectly shadowed forth in life and work. Prophets
and psalmists doubtless in their visions saw their
immediate declarations amplified and idealized, so
that all that Christ came to be and do was prefigured
in the Jewish Church ; but rather in principle than
in detail.^

1 A valuable discussion of the Jewish Messianic expectation
— national and personal — will be found in Prof. V. H. Stanton's
article " Messiah " in Hastings' Dictionary of the Bible. *' Before

24 USE OF HOLY SCRIPTURE

The Old Testament is the book — or the library —
of GocVs chosen people. Israel was to be the school
of the world, where man should receive his religious
education, as other nations fulfilled other tasks, and
made other contributions to the world's development.^
The fundamentiil principles of the growing revela-
tion vouchsafed to Israel find their realization in
Christ, the Son of David, the seed of Abraham, the
Son of man, the incarnate Son of God.

There are, it may be said, four great ideas around
which the growing revelation circles, which find their
consummation in Christ.

1. On the divine side is the promise, often re-
peated, of the presence of the Lord in the midst of
His people, to be their King and Lawgiver, their
Defender and Judsre.

the historical realization in Jesus Christ, and apart from belief
in Him, it must have been extremely difficult to combine the
idea of suffering with the conception of the promised king
derived from the representations of Old Testament prophecy
generally. It can have been possible at all only for men of
unusual depth of spiritual insight and sympathy with the sor-
rows of their people." Vol. iii. p. 355 A.

1 This is an Athanasian idea. Dc Incamatione, 13. " For
neither was the Law for the Jews alone, nor were the Prophets
sent for them only, but, though sent to the Jews and persecuted
by the Jews, they werefor all the world a holy school of the
knowledge of God and the conduct of the soul." Archibald
Robertson's translation in Xiccnc Fathers, vol. iv. p. 43.

FROM THE JEWISH CHURCH 25

2. On the more distinctly human side there are
what may be called the three great charters of the
Old Testament: First, the promise to Abraham,
that in his seed all the nations should be blessed.
(Gen. xii. 3, xxii. 18.) Second, the Mosaic charter in
Exodus xix, having an ethical and spiritual aspect,
promising to the people of Israel, " If ye will obey
my voice indeed, and keep my covenant, then ye
shall be a peculiar treasure unto me from among all
peoples ; for all the earth is mine ; and ye shall be
unto me a kingdom of priests, and an holy nation.""
Third, the promise to David through Nathan in
2 Sam. vii, " I will set up thy seed after thee, and
I will establish his kingdom. ... I will be his father
and he shall be my son."

Round these great promises Jewish thought and
prophetic teaching crystallized. These root ideas
were gradually developed with increasing spiritual
apprehension. One great group of prophecies would
fall under the head of the promise of God's presence
among His people, fulfilled in more wondrous and
blessed fashion than they ever imagined in the per-
sonal incarnation of the Son or Word of God. The
Lord, their covenant God, is represented as coming
to His people, not only in the word of His prophets
or in wonderful works that He accomplishes on their
behalf, but in a more personal and objective manner

26 USE OF HOLY SCRIPTURE

to visit His temple, to dwell in Jerusalem. His
coming is a day of judgment, it brings salvation to
His people. (Amos iv. 12, Isa. ii.) At other times
the Lord is manifested in the Davidic king, His
representative, who, because of God's presence with
him, may even be called by Divine names.^

In the New Testament both these classes of pas-
sages are interpreted in a Messianic sense. " To
New Testament writers Christ had approved Him-
self as God manifest in the flesh, and even such
passages as were spoken by the Old Testament writer
of Jehovah are regarded as fulfilled in Him and
spoken of Him, for no distinction was drawn between
these two things.""^ Accordingly the Baptist pre-
paring the way of Christ is recognized as the mes-
senger who goes before the face of Jehovah ; ^ and
words spoken, as in Psalms cii, of Jehovah as the
eternal Creator and Upholder of the universe are

1 See Prof. A. B. Davidson in Hastings' Bictionary, iv. p. 122
A. Compare Ottley: " Both elements [of the Davidic king
and the self-manifesting Jehovah] enter into the general cur-
rent of Messianic thought, but they find fulfilment and mutual
adjustment only in the person of Jesus Christ. In Ezek. xxxiv.
11, 21. we find an instance of the juxtaposition of the two ideas.
In this and in other instances it is evident that there were
parallel streams of prediction which, owing to necessary hmita-
tions in the prophetic faculty, were not brought into combina-
tion." Art. " Incarnation," in Eastings' Lidionanj, ii. p. 459 A.

^ Davidson, as quoted above.

^ Isa. xL 1-11, Mark i. 2.

FROM THE JEWISH CHURCH 27

applied at the beginning of the Hebrews to our Lord
Jesus Christ, the only begotten Son of God made
man, by whom indeed as the Father's agent all things
at the first were made, and in whom as the Father's
representative God draws near to His people.^

H. Under the first great charter, the promise to
Abraham, there was gradually developed the idea
of Israel as the Servant of the Lord to brina: the na-
tions to the knowledge of God. Israel is to conquer
and rule, but to conquer through suffering, to rule
through spiritual influence.

These ethical conceptions are more clearly de-
veloped in the description of Israel as a kingdom of
priests, and in the individual picture of the ideally
righteous man which is continually presented in the
Psalms. From an external holiness in the observance
of ceremonial precepts there is built up the true
conception of a man after God's own heart, meditat-

1 Ps. cii. 25-27, Heb. i. 10-12. See Westcott's note in
Epistle to the Hebrews, p. 28 : *' The psalm itself is the appeal of
an exile to the Lord, in which out of the depth of distress he
confidently looks for the personal intervention of Jehovah for
the restoration of Zion. The application to the Incarnate Son
of words addressed to Jehovah rests on the essential conception
of the relation of Jehovah to His people. The Covenant leads
up to the Incarnation. And historically it was through the
identification of the coming of Christ with the coming of the
Lord, that the Apostles were led to the perception of His true
Divinity. Comp. Acts ii. 16 ff., 21, 36 ; iv. 10, 12, ix. 20."

28 USE OF HOLY SCRIPTURE

ing in His law, doing justly and loving mercy, and
walking humbly with his God.

The Davidic king who should reign in righteous-
ness, who should so truly represent the Lord that he
might be called by His name, who should be His son
(Psalm ii), is a constant subject of prophecy. The
comparison of the actual condition of the people and
the kingdom with the great principles of morals
enunciated by God, and with the great conceptions
of Israel's vocation, led the people to look forward
to One in whom God's word would be truly realized.
In a personal Messiah, as the representative of Israel,
prophets and people gradually came to see that
Israel's vocation marked out in these great charters
would find adequate and full realization. Speaking
of the expectation of the King to come, Prof. George
Adam Smith says, " Each age, of course, expected
him in the qualities of power and character needed
for its own troubles, and the ideal changed from
glory unto glory. From valour and victory in war,
it became peace and good government, care for the
poor and oppressed, sympathy with the suiferings
of the whole people, but especially of the righteous
among them, with fidelity to the truth delivered
unto the fathers, and finally a conscience for the
people's sin, a bearing of their punishment, and a
travail for their spiritual redemption. But all these

FROM THE JEWISH CHURCH 29

qualities and functions were gathered upon an indi-
vidual— a Victor, a King, a Prophet, a Martyr, a
Servant of the Lord."^

" In a sense, great part of the Old Testament is
Messianic. For it is just the peculiarity of the Old
Testament that it struck out lofty moral and re-
demptive ideals, on occasions the most diverse, and
in connection with personages and in circumstances
very various. These ideals were ultimately combined
together to express the being of Him who was the
ideal on all sides. But this Messianic of the Old
Testament was, so to speak, unconscious. The
writers had not the future king in their minds.
They were speaking of other persons, or they were
uttering presentiments, or what seemed to them
religious necessities, or projecting forward brilliant
spiritual hopes and anticipations. . . . Further, they
had received the hope of the great deliverer, and he
became a centre around whom the ideals, whether of
glory or holiness or even of suffering, could be
gathered, and they attached them to him." ^

We have been led to consider the way in which,
with the light thrown on them by our Lord's exposi-
tion, the apostles and the early Christians (whom

1 The Tivelve Prophets, vol. i. p. 410.

2 Prof. A. B. Davidson, on " Prophecy " in Hastings^ Dic-
tionary, iv. l^i.

30 USE OF HOLY SCRIPTURE

they in turn instructed) would have understood the
Old Testament Scriptures as they heard them read in
the synagogues which they frequented, or in their
own assemblies for distinctively Christian worship.
"They turned again, as Jesus had taught them to
do,^ to their ancient Scriptures, and read them with
new eyes. They found scattered there the elements
of a relatively complete ideal which had been per-
fectly fulfilled in Jesus. The process by which they
combined them was uncritical, and was to a large
extent performed unconsciously, but the result was
in harmony with essential truth." ^

The gradual development of God"'s revelation, as
men were able to receive it, we shall have an oppor-
tunity of considering further in a later lecture. My
point now is to show that in a very true sense the
New Testament lies hid in the Old Testament, that
the Old Testament is unfolded in the New ; that all
the older Scriptures point to Christ, not by arbitrary
and fragmentary types, but by the proclamation of
fundamental truths which find in Him their realiza-
tion, and that this is what we are chiefly to fasten
our attention on, the perfect fulfilment in Christ our
Lord of the underlying truths and principles exem-

1 Mark xii. 10, 24, with Matt. xxi. 42, xxii. 29 ; Mark xiv.
49, with Matt. xxvi. 54, Luke iv. 17, John v. 39, &c.

2 Stanton, art. " Messiah," in Hastings' Dictionary ^ iii. 356,

FROM THE JEWISH CHURCH 31

plified in prophetic descriptions. So Dr. Illingworth
writes in Reason and Revelation,^ summing up a help-
ful passage on the appeal to Prophecy in the light
of modern criticism : " Seen in this light, the partic-
ular prophecies, which have always been regarded in
the Christian Church as Messianic, retain their tra-
ditional character. For however clearly they may
be shown to be primarily concerned with contem-
porary persons and events, these persons and events
were stages in the development of the great Messianic
history; partial anticipations, and therefore types
of the complete realization which was still to come,
and in coming to appropriate the whole prophetic
argument to itself Thus the mode in which we
regard the evidence of prophecy may be somewhat al-
tered; but the weight of the evidence, so far from being
diminished by the alteration, is immensely increased."" ^
Such considerations concerning Messianic prophe-
cies and types seem to me valuable and important in
two ways.

1 Page 159.

2 "It is noticeable, in regard to the Messianic hope in its
earlier stages, that the actual history of Israel itself gives birth
to Messianic conceptions, e. g., the Exodus from Egypt helped
to give form and colour to the natural expectations of future
dehverance from foes and oppressors ; the rise of prophecy and
of the kingdom suggested the image of an ideal prophet and a
righteous king." — R. L. Ottley, art. *' Incarnation," Eastings''
Dictionary y ii. 459 A.

32 USE OF HOLY SCRIPTURE

First, This view that I have presented avoids
what repels many people in our day as fanciful and
arbitrary, if not petty, in the treatment of types,
and offers them instead a reasonable and broad
explanation.

Secondly, It reminds us that the great principles
of the Old Testament, which were perfectly realized
by our Lord, last on for us. They belong to the
Son of man, because they belong to man ; they be-
long to all sons of men, because they belong to the
Son of man. Again to quote Dr. Kirkpatrick,
" Fulfilment does not exhaust prophecy. It inter-
prets it, and gathers up its scattered elements into a
new combination, possessing fresh and abiding and
ever-increasing significance."^ Thus are the sacred
writings of the old dispensation profitable for teach-
ing, for reproof, for correction, for discipline in
righteousness ; thus are they able to make us, as
well as Timothy and the early Christians, wise unto
salvation through faith in Christ Jesus.^

1 Divine Library of the Old Testament, p. 125.

2 2 Tim. iii. 15, 16.

LECTURE II

THE USE OF HOLY SCRIPTURE IN THE
EUCHARISTIC SERVICE

We pass from the worship of the Jewish Church in
which our Lord took part, and which the apostles
continued to attend even after the Day of Pentecost,
to the worship which is distinctively Christian. Of
this, in the earliest days, our contemporary evidence
is but scanty, and we must be content with inferences
from such hints as are given. The first disciples,
we are told, " continued stedfastly with one accord
in the temple, and breaking bread at home, they
did take their food with gladness and singleness of
heart, praising God, and having favour with all the
people.'' (Acts ii. 46, 47.)

The conjunction a few verses earlier of " the break-
ing of bread" with "the prayers"*' seems to show
that "the breaking of bread" included, at least,
the sacred meal of the Eucharist. In the first days
apparently at Jerusalem believers gathered together

3 33

34 USE OF HOLY SCRIPTURE

in companies for their common meal each evening, as
the Twelve had been accustomed to have a daily meal
with our Lord. This common meal, as Mr. Rack-
ham says, " must have held a central place in their
life. It was the bond of fellowship ; it gave oppor-
tunity for common worship and mutual instruction
and exhortation ; it provided sustenance for the
poorer members of society, like the widows."" ^ The
Eucharist probably formed a part — the climax —
of this common meal, which in itself had a religious
character. Our Lord's words at the institution were
understood by the apostles as a command to " do
this" as often as they ate and drank together as a
society.^

As the Church grew, two changes seem to have
naturally come about. (1) The daily meal became
impracticable. The Agape became a less frequent,
probably a weekly, gathering, ordinarily on Satur-
day evening. (2) Owing to abuses, which followed
the gradual fading of the sacred character of the
whole meal, the Eucharist was separated from the
Agape, the former being celebrated early on Sunday
morning, often after the Saturday night vigil, the
latter being after a time removed to a later hour

1 Exposition of the Acts of the Apostles, by Richard B. Rack-
ham, in Oxford Commentaries, p. 37.
2 /JtV^.,p. 38.

IN THE EUCHARISTIC SERVICE 35

on the Lord's Day.^ This is the arrangement which
Phny's well-known letter (a. d. 104) would seem to
imply. The Christians, he tells Trajan, were accus-
tomed to meet on a set day before it was light, and
sing a hymn together alternately to Christ as God,
and to bind themselves by an oath (or sacrament —
the pledge was probably involved in the sacrament
as we would use the word) to commit no crime;
" which things being done, they were wont to depart,
and to meet acrain to take food in common." ^

In these early days, and for a considerable time,
the Eucharist was the one distinctive Christian ser-
vice to which all disciples would gather. As such
it absorbed, or gathered round itself, all the different
elements of worship.^ Among these the reading of
the Scriptures held a prominent place in the intro-
ductory part of the service, in what would later be

1 For a popular account of the relation of the Agape to the
Eucharist, see Dr. Bright's Some Aspects of Primitive Church
Life, pp. 106-109 ; and for a fuller discussion see Appendix C in
Hort and Mayor's edition of the Seventh Book of Clement's
Stromateis.

2 The correspondence between Pliny and Trajan is given in
Eus. E. H. iii. 33. Nicene Fathers (2nd series), vol. i. pp.
164-166.

3 Journal of Theological Studies, Jan. 1902, p. 162.

36 USE OF HOLY SCRIPTURE

styled the Mass of the Catechumens. " The memoirs
of the Apostles, or the writings of the Prophets,
are read as long as time permits ; then, when the
reader has ceased, the president verbally instructs
and exhorts to the imitation of these good things."
So Justin Martyr (a. d. 140), in his Apohgy^ de-
scribes the procedure at the beginning of the Sunday
Eucharist. The reading of lessons from the Law
and the Prophets was naturally taken over from the
Synagogue, and the Old Testament lection was for
long retained. Martene quotes a liturgical writer
in the middle of the sixth century as making this
comment in an exposition of the office : " The Pro-
phetic lesson (to wit, that of the Old Testament)
keeps its due place, rebuking evil things and an-
nouncing future, that we may understand that He
is the same God who thundered in the Prophets
as who taught in the Apostle, and shone forth in
the brightness of the Gospel." ^ By degrees the Old
Testament reading was generally dropped. A trace
of it remains in our Prayer Book, in the occasional
use of a portion of Scripture from the Prophets
for the Epistle, as on Ash AVednesday, the Monday
and Tuesday before Easter, and on the Sunday
before Advent.

1 I. 67.

2 Scudamore, Notitia Eucharisticay ch. vi, sec. ii.

IN THE EUCHARISTIC SERVICE 37

To the Old Testament lessons, from the Law and
the Prophets, would be added as opportunity offered
letters written by Apostles to the particular Church
or congregation of Christians, or to a neighbouring
Church, these letters being handed on from one to
another, as St. Paul gave directions in the case of
Colosse and Laodicea.^ In this way apostolic writ-
ings gradually came to be added to the writings of
the older dispensation. It may be worth while to
pause here and note the gradual formation of the
New Testament canon, which seems to have grown
from the selection of writings which were to be read
along with the older Scriptures in the public assem-
blies of the faithful.2 The early Christians were
familiar with the Jewish canon which marked off cer-
tain writings from others, as containing in a special
sense the Word of God. To these they by degrees
added writings of their own spiritual teachers, sifting
those which they put in the first place of authority
from others, as the Jews had done.^ This determi-
nation was of course only gradually accomplished, and
lists varied for a time in different churches,* The

1 Col. iv. 16.

2 The Council of Laodicea (a. d. 363) gave a list of books
*' which should be read in the church," including all our present
canon, except the Revelation.

3 Smith's Dictionary of the Bible, i. 511 A.

* (a) In the Muratorian fragment, a. d. 200, we have the

38 USE OF HOLY SCRIPTURE

list was determined by a twofold test, objective and
subjective : (1) Inquiry was made as to the author-
ship of a book ; was it the writing of an apostle or
an immediate disciple of the apostles ? The special
authority of the apostles rests on their having been
themselves taught by our Lord, and bearing witness
to that which they had seen and heard, and on their
having received special gifts of the Holy Spirit for
their work as the founders under Christ of the Church;
they are thought of as vouching for the testimony of
their immediate disciples.

(2) Further, in subordination to the first test, the
writing must approve itself to the spiritual conscious-
oldest list of books of the New Testament, which includes the
four Gospels, Acts, thirteen Epistles of St. Paul (this would omit
Hebrews), and 1 Peter and 1 John.

(b) Eusebius, a. d. 300, included in the dvTiKsyofxeya, i. e., dis-
puted books, commonly but not universally accepted, James,
Jude, 2 Peter, 2 and 3 John, Revelation. E. H. iii. 25. See
McGifFert's note in Nicene Fathers^ vol. i. pp. 155, 156.

(c) In the West a Synod of Carthage, at which St. Augustine
was present, probably in 397 (perhaps earlier), prohibited the
reading in church of any but canonical books, and gave a list
exactly corresponding with our own, not only in contents but
in the order of the books. With this list agree those in the
East of Athanasius (d. 373) and Epiphanius (403). Cyril of
Jerusalem (d. 386) and Gregory Nazianzen (392) differ from it
only in the omission of the Apocalypse. The Syrian canon of
Chrysostom (d. 407) and others omitted 2 Peter, Jude, 2 and 3
John, and Revelation. See Westcott's Canon of the New Testa-
ment, pp. 435-439 ; Sanday, Inspiration, lect. i. pp. 8-10.

IN THE EUCHARISTIC SERVICE 39

ness of the Christian Church. The Spirit taught the
body of the faithful to recognize the utterances of
the Spirit in apostohc writers. Spiritual things were
spiritually judged and discerned. As the Dean of
Westminster puts it in his valuable little book on
" The Study of the Gospels,'' i " Church decrees did
not create the canon ; they only registered at length
the completion of the long process by which the
instinct of the Church under the Divine guidance
had come to recognize certain books."

To return. We have seen the development of the
liturgical "Epistle," or "Apostle," as it was com-
monly termed in older days. Earlier in origin in its
most rudimentary form, while later in its full develop-
ment, was the Gospel. At first naiTatives of the
Lord's life and teaching were probably orally deliv-
ered. Then these narratives committed to writing
were read, gradually assuming the shape of our
four Gospels. Difficult as are the questions con-
cerning the composition of the Synoptic Gospels
and their relation one to another, Dr. Sanday claims
that he " can speak with great confidence " when
he asserts "that the great mass of the narrative
of the first three Gospels took its shape before the
destruction of Jerusalem, that is, within less than

1 Page 6 ; compare Sanday, Inspiration, lect. i. p. 53.

40 USE OF HOLY SCRIPTURE

forty years of the events."" ^ With reference to the
fourth Gospel, Dr. Sanday (who has made the book
a special study) holds that its narrative also, " when-
ever it was set down upon paper, assumed substan-
tially the shape in which we have it under conditions
similar to those which lie behind the Synoptic Gos-
pels, and bearing even stronger marks of originality
and nearness to the facts." ^

In his interesting book The Risen Master ^^ the
late Mr. Latham suggests that " the earliest written
records "" of our Lord's life " were isolated passages,
of about the length of our Gospels in our Liturgy ; "
tliat these " sections " were drawn up in a condensed
form partly because parchment was expensive, and
partly because they were intended to be learned by
heart. This conjecture would help to solve a good
many difficulties concerning the Gospels as we have
them, into which these sections were incorporated ;
e. g.^ the appearance in different Gospels, or in dif-
ferent manuscripts, of the same narrative in different
places.

In the Liturgy the Epistle precedes the Gospel,
both as historically earlier, and in order to give to
the Gospel the place of dignity, marking the climax
of God's revelation. As the record of the life and

1 Inspiration, p. 283. * jf)ia, , p. 287.

3 Pages 221, 222, 232.

IN THE EUCHARISTIC SERVICE 41

teaching of the incarnate Son of God, the Gospel
naturally held a place of pre-eminent honour among
the Scriptures that were read. Up to this other
Scriptures led, the Law, the Prophecy, the Apostle.
Round it were gathered Psalms, corresponding with
the later gradual. ^ " We heard,*" says St. Augustine,
" the first lesson of the' Apostle [1 Tim. i. 15, 16,
' This is a faithful saying, and worthy of all men to
be received '] ; we next sang a Psalm [xcv. 6, 2, ' O
come let us worship and fall down "*] ; after this the
Gospel lesson showed the cleansing of the ten lepers
[Luke xvii. 12-19].'^ (Serm. clxxvi. 1.)

Some will recall the striking account of the Eucha-
rist in Marius the Epicurean^ a sentence of which I
venture to quote here, as fitting in with what has
been said both in this lecture and in the first. After
speaking of the other sacred readings, " with bursts
of chanted invocation between, for fuller light on a
difficult path," " last of all " (says Mr. Pater), " came
a narrative, in a form which every one appeared to
know by heart, with a thousand tender memories,
and which displayed, in all the vividness of a picture
for the eye, the mournful figure of him, towards

1 For the psalms and hymns which preceded and followed the
Eucharistic lessons, see Scudamore, Notitia Eucharistica, ch. vi,
sec. ii and v. The Gradual {psalmus gradualis) was so called
because it was sung from the steps of the Epistle ambo or pulpit.
Duchesne, Christian Worship (E. T), p. 114.

42 USE OF HOLY SCRIPTURE

whom the intention of this whole act of worship was
directed — a figure which seemed to have absorbed,
hke a tincture of deep dyes into his vesture all that
was deep-felt and impassioned in the experience of
the past." (Pp. 370, 371.)

In the Apostolic Constitutions it is ordered, " Let
the reader stand upon some high place ; let him read
the books of Moses, of Joshua the son of Nun, of the
Judges, and of the Kings and of the Chronicles, and
those written after the return from Captivity ; and
besides these, the books of Job and of Solomon
and of the sixteen Prophets. When there have been
two lessons read, let some other person sing the
hymns of David, and let the people join at the con-
clusions of the verses. Afterwards let our Acts be
read, and the Epistles of Paul our fellow-worker
which he sent to the Churches under the guidance
of the Holy Spirit ; and afterwards let a deacon or
a presbyter read the Gospels."" ^ In these same
directions, and by Sozomen,^ we are told of all, both
clergy and people, standing when the Gospel was
read ; by St. Jerome of tapers being then lighted ; ^
by St. Chrysostom of a doxology being sung.* Sozo-

1 Apost. Const. II. Ivii (Ante-Nicene Lib. , xvii. p. 84) ; comp.
VIII. v (A. N. L., 216). Lagarde (1862), pp. 85, 239.

2 Eccl. Hist vii. 19 {Nicene Fathers (2nd series), ii. p. 390).
2 Against Vigilantius, 7 {Nicene Fathers (2nd series), vi. 420).
* 0pp. t. viii. p. 720 (Gaume).

IN THE EUCHARISTIC SERVICE 43

men's words are worth quoting. Enumerating vary-
ing customs and traditions in different Churches (for
the sake of which, he says, Poly carp and Victor^ faith-
fully and justly assumed that there ought to be no
separation one from another among those who were
agreed in the essentials of worship), Sozomen says :
"Another strange custom prevails at Alexandria,
which I have never witnessed or heard of elsewhere,
and this is, that when the Gospel is read the bishop
does not rise from his seat. The archdeacon alone
reads the Gospel in this city, whereas in some places
it is read by the deacons, and in many Churches only
by the priests ; while on noted days it is read by the
bishops, as for instance at Constantinople on the
first day of the festival of the Resurrection."

All this, let me point out, has its significance for
all time, and for ourselves. The reading of the
Scriptures (with which naturally follows some expo-
sition of their meaning, or exhortation based upon
them) is an integral part of the Eucharistic service.
The communication of Truth must accompany the
ministration of Grace. The presentation of the
model of our life naturally precedes the offering of
the mould in which our lives are to be re-cast after
the perfect pattern. We must learn what we should
be, ere we can profitably seek and use the means of

1 For Victor, Sozomen must mean Anicetus,

44 USE OF HOLY SCRIPTURE

help and transformation. This relation of Scripture
and Sacrament, as embodying respectively the revela-
tion of Truth and the gift of Grace, needs to be
kept in mind. It should serve as a safeguard against
the dangerous tendency to regard and approach
sacraments in a mechanical fashion. It will suggest
rules or hints for the devotional use of the appointed
Scriptures in preparation for receiving the Com-
munion. There must be a feeding of the mind on
God's Word of instruction, as well as a strengthening
and refreshing of our spiritual powers by contact
with the renewed humanity of our Head and Saviour.
So the author of the Imitation says :

*' Two things in this Ufe above all I feel I need,
Without which I could scarcely bear these days of misery.
Here, in the prison of the body pent,
I know it, I need two, —
Food, hght.

Therefore hast Thou given me in my weakness
Thy holy body to refresh my mind and mortal frame ;
Thou hast set up Thy word, a lantern for my feet
Robbed of these two, I cannot Hve aright
My soul's Hght is God's word.
My bread of life — Thy sacrament " ^

" This is life eternal, that they may know thee, the

only true God, and Jesus Christ whom thou hast

sent." (St. John xvii. 2.) " That passage '' from our

Lord's High Priestly Prayer, says Archdeacon Free-

1 Bk. III. eh. xi {Mmica Eccledastica).

IN thp: eucharistjc service 45

man in his Prindpks of Divine Service^ ^ " is the
Church's warrant to the end of time, for making
much of Divine knowledge, as the proper comple-
ment, the involved accessory, to sacramental recep-
tion of Chrisf

With increased frequency of Communion let me
urge very earnestly the importance (both for the
clergy and for lay people) of some kind of medita-
tion, especially on the Gospels, as giving the climax
of God's revelation. " AVhat Jesus was, God is."
What Jesus was while He was on the earth, as His
life is pourtrayed in the Gospels, that God is. " He
that hath seen me,"" He Himself declared, " hath seen
the Father," '^ that which we really desire and need
to know about God, His character and moral being,
the way in which He regards the world and us. The
moral glory of God — His truth, His love. His
justice. His purity — shines forth in the face of
Jesus Christ, says St. Paul.'^ And "What Jesus
was, man should be," and by His help may more and
more become, His grace being pledged to us in the
sacraments of His Church, whereby through the
operation of His Spirit we are made partakers of His
renewed humanity.

Or again, if we think of the Eucharist more par-
ticularly on its sacrificial side, as the appointed

1 Vol. i. p. 3^19. 2 John xiv. 9. ^ g Cor. iv. 6.

46 USE OF HOLY SCRIPTURE

memorial of our Lord's passion, wherein we show
forth and glory in His victorious death, the reading
of the Scriptures has its place, and is a natural part
of the service ; whether the narrative of His life and
death, or the precepts of God's will perfectly fulfilled
in His obedience unto death, which (let us always
remember) is the essence of His sacrifice.

The arrangements of the Holy Place of the Taber-
nacle recall and illustrate the relation of Scripture
and Sacrament, of Gospel and Eucharist. On one
side of the altar of incense was the seven-branched
candlestick, on the other the table of the shew bread.
Within the ark itself, according to the writer to the
Hebrews,^ were laid up as treasures, along with
Aaron's rod that blossomed (the figure of the legiti-
mate priesthood), the tables of the law, and the pot
of manna, the symbols respectively of light and
strength. Taught by Scripture and fed by Sacra-
ment, we are to press on until at last within the veil
we behold the King in His beauty, and then the
promise is, " We shall be like Him ; for we shall see
Him even as He is."" ^

1 Heb. ix. 4. I follow the author of the Epistle in placing
all these treasures within the ark. From the Old Testament
references it may be that only the tables of the covenant were
within, the rod and the pot of manna being laid up alongside
of the ark, "before the testimony.*'

3 1 John iii. 2.

IN THE EUCHARISTIC SERVICE 47

We turn from the place of Scripture reading in
the Eucharistic service to provisions for its orderly
reading. " From the time of Pope Damasus (a. d.
400) the ecclesiastical writers first begin to refer to
fixed lections from Holy Scripture."^ The Comes
or lectionary was a well-known directory at the end
of the fifth century, arranged either by St. Jerome
(to whom it is commonly ascribed) or by some
person of authority living in or near Rome about the
same time.'*^ The Epistles and Gospels for Sundays
and Holy-days in our Prayer Book (which with a
very few changes are the same as in the Sarum
missal) follow this arrangement of the fifth century,
more closely than does the present Roman use.^

The general principle of the selection (commonly,
though not perhaps always, perceptible) seems to be
this. In the earlier, and as we may call it the
doctrinal, half of the Christian Year, from Advent to
Trinity, the appointed Gospels set before us declara-
tions or illustrations of the great facts of our creed
commemorated at the different seasons, and the
Epistle is adapted to the Gospel or to the season.

1 Freeman, Principles^ ii. 415.

2 W, H. Frere, A neio history of the Booh of Cominon Prayer^
p. 465.

^ See Freeman, ii. 414.

48 USE OF HOLY SCRIPTURE

In the second, or practical, half of the year (for the
Sundays after Trinity, as we describe them) the
Epistles take the lead, so to speak, with teaching
concerning the Christian life, which the Gospels for
the most part serve to illustrate. It will be seen at
once that for the Sundays after Trinity the Epistles
follow a regular course, being taken from different
writers in order, St. John, St. Peter, and St. Paul,
and from St. Paul's general Epistles in the order in
which they stand in our ordinary Bibles. The Gos-
pels for this part of the year, recounting parables, or
miracles, or conversations of our Lord, have no such
sequence, but seem to be chosen (as I have said) to
illustrate a leading theme of the Epistle. Take for
example the first three Sundays after Trinity. On
the first the parable of Dives and Lazarus follows
St. John's teaching concerning love of the brethren ;
on the second, the excuses made by the bidden but
unwilling guests are a contrast to the loving obedi-
ence taught in the Epistle ; on the third the rejoicing
over the lost and found illustrates the sympathy in
trial of which St. Peter speaks.

In the Greek Church for the Epistles from Easter
to Trinity the Acts of the Apostles are read ; during
the remainder of the year the Apostolic Epistles are
taken in consecutive order. Their Gospels are selected
from St. John from Easter to Pentecost, from St.

IN THE EUCHARISTIC SERVICE 49

Matthew from Pentecost to Holy Cross (Sept. 14),
from St. Luke from Holy Cross to Septuagesima ;
St. Mark is read in Lent, and is also fitted in for
lesser days in the latter part of St. Matthew's term.^
It will be noticed that our Western custom agrees
with the Eastern rule in assigning the fourth Gospel
to the Easter season ; it will also be noted how few
are the Gospels taken from St. Mark ; in our order
only two Sundays in the whole year (the Seventh
and Twelfth after Trinity) are so provided for, along
with Ascension Day, and two days in Holy Week,
when the Passion is read according to each of the
four Evangelists.

The advantages of the fourfold Gospel we must
all feel greatly to outweigh any harmonistic or other
perplexities that it involves, in the richer and fuller
portraiture of the perfect Life which is so presented,
viewed from different standpoints, mental and spir-
itual. May not these very variations in the concep-
tion and representation of the One Figure remind us,
and specially at the Eucharist (where all by partak-
ing of the one loaf, one body, become one loaf, one
body") of the large-hearted and generous welcome
that should be extended to persons of varying opin-
ions within the limits of the Catholic faith ? Men

^ See Dictionary of Christian Antiquity, art. " Lectionary. "
2 1 Cor. X. 17.

50 USE OF HOLY SCRIPTURE

come from every quarter, all entering (be it noted)
through the appointed gates, and bringing each his
own contribution of homage and tribute to the
sovereign Lord of all.^

The Eastern arrangement of reading at the Eu-
charist one Evangelist for a succession of weeks (the
plan which is followed in our daily lessons) suggests
a recommendation (the value of which is confirmed
by experience), that in courses of Lent and Holy
Week sermons we might with profit more frequently
preach the Passion according to one or other of the
Evangelists, instead of attempting a harmony of the
different narratives, or promiscuously fastening on
events and mysteries, peculiar to one or common to
all, without consideration of their place and signifi-
cance each in its own story. This suggestion would
apply, of course, to other portions of the Gospel, as
well as to the account of our Lord's passion. An-
other thought I would in this connection commend
to your consideration. We may reasonably regret
the lack in our Prayer Book of any special Eucha-
ristic Scriptures (or collects) for marked occasions,
such as a Marriage, a Burial, or the assembly of a
Church Council. On the other hand there is, it
seems to me, a certain compensation in our general
system (which was the older arrangement) of making

1 Rev. xxi. 12-U, 24-27.

IN THE EUCHARISTIC SERVICE 51

the service for the day or week serve for all, save the
most extraordinary, occasions. The varying indi-
vidual or common experiences of human life are thus
brought each in turn under the shadow, as it w^ere,
or one might better say into the illumination, of the
same great truths of our holy religion, sustaining us
in tribulation and steadying in prosperity, our guide
in life, our stay in death. Stat crux dum volvitur
orhis,

III

Besides the reading of the lessons (the Epistle and
Gospel) for the instruction of the people, there are
other forms of the more devotional use of Scripture
in the Eucharistic service.

{a) First, the central position of the Lord's Prayer ;
whether before or after the actual reception of the
Sacrament matters little. In the older liturgies the
" Our Father,"" repeated by all, sums up the petitions
and intercessions of the Canon. So St. Cyril of
Jerusalem instructs his catechumens in the Church
of the Holy Sepulchre, in 347 or 348 : " After these
things ""* — among which he has mentioned the invoca-
tion of the Holy Spirit upon the gifts, and the in-
tercessions for all whether living or departed — " we
say that Prayer which the Saviour delivered to His
own disciples, with a pure conscience styling God

52 USE OF HOLY SCRIPTURE

Our Father/' ^ Nearly every Church, St. Augustine
wrote to Paulinus (a.d. 414), concludes the suppli-
cations, prayers, and intercessions which were made
while the elements were blessed, hallowed, and broken
for distribution, with the Lord's Prayer.^

Repeated, as with us, after Communion, the Lord's
Prayer has its peculiar significance. As in the ad-
ministration of Baptism the first words said by or
on behalf of the newly initiated member of Christ
are the " Our Father," so here immediately after our
union with Him, and with one another in Him, has
been anew assured and strengthened by our feeding
on His sacred Body and Blood, the first words of
common prayer uttered by all the congregation are
" Our Father/'

(b) Next may be mentioned the two hymns from
Scripture, one of which is common to all liturgies,
the other to those of Western Christendom, the Ter
Sanctus and the Gloria in EjcceUis.^

(1) To us as to St. John (to whom was repeated
Isaiah's vision) a door is opened in heaven, that we
may share in the worship of the heavenly host
gathered round the Lamb standing before the throne

1 On the Mysteries, v. {Lib. of the Fathers, pp. 275, 276.)

- Ep, cxLix, cap. ii. 16.

^ The author may refer to his lecture on "The Hymns of
the Eucharist" in Lauda Sion, New York Church Club Lect-
ures, 1896.

IN THE EUCHARISTIC SERVICE 53

as it had been slain, bearing, that is, the marks of a
sacrificial death. The verbal thanksgiving accom-
panying the great act by which we show forth the
Lord's victorious passion, compressed into short sen-
tences in our common and proper prefaces, was in
the older liturgies expanded at great length, recount-
ing the benefits of creation and redemption ; it always
reached its climax in the anthem sung by all, " Holy,
Holy, Holy, Lord God of Hosts. Heaven and earth
are full of Thy glory."

(2) The history of the Gloria in Excelsis as we
sing it, its gradual expansion from the Angels' song
at our Saviour's birth, and its adoption into the
liturgy, would be too long and hardly suitable for
our present purpose. Here it may suffice to say that
the Scriptural sentence, the Angels' song proper, is
the only part of the hymn that is found in any Ori-
ental altar service, the remaining portions being
incorporated into Western liturgies at a later date ;
but so well established was its use by the beginning
of the tenth century, that it was then frequently
" farsed " with interpolations specially appropriate
(or considered so) to particular festivals. The Eu-
charistic use of the hymn points of course to the
sacramental application of the benefits of the Incar-
nation. " Glory to God in the highest, and on earth
peace, good will towards men ": That which the an-

54 USE OF HOLY SCRIPTURE

gels proclaimed as the object of the incarnation of
the Redeemer, we rejoice in as the result of His mis-
sion, while we beg for mercy, pardon, and help from
the exalted Lamb of God, who by His intercession
and His bestowal of grace now taketh away the sins
of the world.

(c) Li the use of Scripture in the Eucharistic ser-
vice we should note two peculiarities of the Anglican
rite ; the rehearsal of the Ten Commandments, and
the Comfortable Words.

(1) The first might perhaps be regarded by those
who are bent on finding a precedent for every feature,
as a fixed and constant lesson from the Law ; in
which case our alternative of the Lord's summary
would be singularly out of place. But there is no
reason to suppose that this ancient precedent was
present to the minds of those who inserted the
Decalogue into the introductory part of the Order
for the Administration of the Lord's Supper, evi-
dently with the idea of its serving as a helpful peni-
tential preparation. The ninefold Kyrie may have
suggested the use to which the repeated prayer for
mercy might be adapted.^ About the need of explan-

1 In 1281 the ninth of Abp. Peckham's Constitutions had or-
dered that in the Province of Canterbury the Ten Commandments
with the Creed and other principles of the Christian Rehgion
should be expounded to the people by every parish priest four

IN THE EUCHARISTIC SERVICE 55

ation to guard against misunderstanding of the
Decalogue as read in our churches, I shall have a
word to say at another time.

(2) As the rehearsal of the Commandments was
intended to help worshippers to a humble confession
of their transgressions, so the repetition of the Com-
fortable Words was designed to encourage the peni-
tent. With this object in Archbishop Herman's
Consultation (from which they were adopted into the
first Prayer Book of Edward VI) they preceded the
Absolution, instead of following it, as in the English
order and those derived therefrom.^

{d) Another use of Scripture in our altar service
remains for notice, and it suggests a wider use of
a somewhat similar character in older service books.

times in the year. Johnson's English Canons^ ii. p. 283. The
same was repeated for the Province of York by Abp. Nevil's
Constitutions in 1466. Johnson ii. 520. So only five years be-
fore the Commandments were made part of the service it was
ordered in the Injunctions of Edward VI, " That every holy-day
throughout the year, when they had no sermon, they should
immediately after the Gospel openly and plainly recite to their
parishioners in the pulpit the Paternoster, Credo, and the Ten
Commandments in English. " See Scudamore, Notitia Euchar-
istictti ch. IV. sec. iii.

1 The " Comfortable "Words " (not so stjded by him) provided
by Archbishop Herman (apparently for alternative use) were
John iii. 16, 1 Tim. i. 15, John iii. 35, 36 a. Acts x. 43, 1 John
ii. 1, 2. A Simple and Religious Consultation of Herman, Arch-
bishop of Cologne (London, 1548), fol. ccii.

50 USE OF HOLY SCRIPTURE

Our Sentences at the Offertor}', with, the exception
of the last two, which were added at our last revis-
ion (1892), are all of the nature of exhortations
to due and liberal almsgiving. In this they differ
from the older Offertorium, which was rather an
antiphon with verses sung during the oblation of
the elements, for which purpose our last two sen-
tences are fitted. The older Offertorium belonged to
the proper service of the day or season, like our Epistle
and Gospel, and was one of several ways in which
the Roman and other AVestern liturgies interwove
verses from Holy Scripture into the Eucharistic ser-
vice. Of this sort were the Introit, sung as the
priest approached the altar — a Psalm (shortened
later to a single verse of a Psalm) preceded and
followed by its antiphon, a sentence of Scripture
appropnate to the day ; the Communkm, a Psalm
and antiphon corresponding to the Introit and sung
during the reception ; and the Gradual, a respond
sung between the Epistle and the Gospel. Both
the Introit and the Communion, as well as the Offer-
tory sentence, were retained in simpler form in the
first English Prayer Book. ITie desire for still
greater simplicity has dropped them from later
books. It may be, I suppose, a question of taste
whether our common use in the present day of
metrical hymns at these points in the service is to be

IN THE EUCHARISTIC SERVICE 57

counted a gain or loss. Popularity perhaps may
compensate for the loss of dignity. But in any case
the use of Holy Scripture in the Eucharistic service
is diminished.

(e) Our Anglican rite concludes with one more
devotional application of Scripture in the use of St.
PauFs words to the Philippians,^ introduced into the
Order of Communion in 1548, before the invocation
of blessing on the departing worshippers from the
tri-une God. " The peace of God which passeth all
understanding keep your hearts and minds in the
knowledge and love of God, and of His Son Jesus
Christ our Lord." Through and in Him we have
drawn near to the Father, whom He makes known,
and whose Spirit He breathes upon His disciples.
So we depai*t in peace, in the name of the Lord.

1 Phil. iv. 7.

LECTURE III

THE GRADUAL DEVELOPMENT OF THE
DAILY SERVICE

At first, as we have seen, the Eucharistic service
absorbed all the different elements of public worship
for the Christian Church. It is a confirmation of
this view that we find the first beginning of what
grew to be the Choir Office of the Church — repre-
sented in our Prayer Book by the Order for Daily
Morning and Evening Prayer — to have sprung up
in connection with the Eucharist. It seems possible,
following Mgr. Batiffol in his extremely interesting
History of the Roman Breviary, to trace pretty
clearly the stages of the development of the Choir
Office.^ Doubtless there were local variations ; but
the general course of development would appear to
be represented by the following, summary.

1 Histoire du Br^viaire Romaiiu par Pierre Batiffol, du clerge
de Paris (translated by Baylay). Compare, as in substan-
tial agreement, Duchesne, Orlgines du cuUe Chretien^ ch. xvi,
" L' office divin." A translation of Duchesne's book by M. L.
McClure has just been published (1903) by S. P. C. K.

IN THE DAILY SERVICE 59

(1) These services began with the vigils which
were kept before the celebration of the Eucharist,
as a preparation for the solemn service, and as an
expression of the common expectation that the Lord
would return at midnight. Bishop John Wordsworth
points out several interesting liturgical hints of this
expectation, to which he refers the Eucharistic use
of the Benedictus qui venit} The vigils were observed
on Saturday night before the Lord's Day Eucharist,
and in some parts, where the Eucharist was celebrated
also on the Sabbath, on Friday night likewise ; also
before the Eucharist celebrated at the burial-places
of martyrs on their memorial days. Beyond these
occasions it would hardly have been possible in times
of persecution, and with a large number of Christians
employed as slaves, to gather together the faithful
for stated worship. There is no trace, Bishop Words-
worth says,2 of a daily Eucharist outside the earliest
days at Jerusalem, until the time of Cyprian. Doubt-
less there were in private houses informal gatherings
of Christians who lived near to one another, for
prayer and mutual exhortation.

The vigils were spent in the saying of psalms and
the reading of Scripture lessons. The vigil generally
began with Vespers (we may be using later terms)

1 The Ministry of Grace, by John Wordsworth, Bishop of
Salisbury, pp. 312, 313.

2 lhid.y pp. 305, 306.

60 USE OF HOLY SCRIPTURE

about sunset. Nocturns followed at midnight ;
Lauds at daybreak. But at Rome there was at first
no vesper office belonging to the vigil. Of an earlier
use we learn from the canons of Hippolytus, which
are supposed to be a Roman synodical document of
Pope Victor's time in the last decade of the second
century.^ These mark the distinction between (a)
the liturgical assembly for the Oblation or Eucharist,
at which the bishop officiates, attended by the body
of his clergy, and vested ; and (b) the euchological
assembly at cockcrow in church, at which nothing is
said of the presence of the bishop nor of vestments.
This service, which was not daily, consisted of three
exercises, psalmody, the reading of Holy Scripture,
and the prayers.

(2) By degrees those who as ascetics and dedicated
virgins (living in their own homes) gave themselves
specially to prayer and the service of the Lord came
to keep a vigil privately every night, and not only on
the occasions of its public observance.^

1 Ca7i07ies ffij^polyti, xx\. 217 , xxKvin. 20. (Achelis, pp. 118,
122.)

2 For the life of virgins dedicated to Christ, passed at home,
and in conventual establishments, see St. Jerome's letters to
Laeta and to Eustochium, the daughters of Paula. Epp. cvii,
cviii. {Nicene Fathers.) The latter, besides its history of Paula
(Jerome's most famous disciple at Bethlehem) and the account
of her burial, is a good illustration of Jerome's knowledge of
the Scriptures and of his method of applying them.

IN THE DAILY SERVICE 61

(3) As persecution ceased these persons would as-
semble in a church and perform their devotions in
common. Others of the devout laity would join
with them. Then the service was put in charge of
the clergy. Offices for the hours of the day (which
had probably always been marked with some prayer
by the more devout) came to be added to these
public night offices.^

1 An interesting article on "The early history of Divine
Service " will be found in the Church Quarterly Eevieio for Jan.
1896, vol. xli. Concerning the Hours of Prayer the writer says,
** The history is the record of progress from what was merely
private to what became public, from what was merely optional
to what became obligatory, and to some extent also from what
was merely occasional to what became continuous." — pp. 397,
398.

Tertullian refers to Terce, Sext, and None, speaking of
*' those common hours, which mark the intervals of the day,
which we may find in the Scriptures to have been more solemn
than the rest. The first infusion of the Holy Spirit into the
congregated disciples took place at the third hour. Peter, on
the day in which he experienced the vision of Universal Com-
munity, in that small vessel, had ascended into the higher
regions for prayer's sake at the sixth hour. The same apostle
was going into the temple, with John, at the ninth hour, when
he restored the paralytic to his health. ... So that, as we read
was observed by Daniel also, in accordance with Israel's disci-
pline, we pray at least not less than thrice in the day, debtors as
we are to Three, the Father, the Son, and the Holy Spirit ;
besides of course our regular prayers which are due on the
entrance of hght and of night." De Oratione, xxv. (Ante-
Nicene Library, xi. p. 200.) Comp. Canons of Hippolytus,
which connect them all with the Passion, xxv. 233-235 (Achelis,

62 USE OF HOLY SCRIPTURE

(4) Meanwhile with the nominal conversion of
the Empire there came a growing laxity on the part
of many Christians ; the ascetics and virgins retired
from their own homes to serve God in solitude,
whether as actual hermits or in monastic communi-
ties. The fuller observance of the Hours of Prayer
(by night and by day) fell more and more to their
special lot. In these communities the offices were
elaborated and systematized ; while for ordinary
Christians they became more occasional, and not till
later were they imposed as an obligatory rule on
the clergy generally, and then only in a modified
form, as regards the substance and order of the
offices, and the times of their recitation.

(5) As the Vigil and the Day Hours became the
privilege and duty of the monks (who were some-
times put in charge of important churches for the
purpose of reciting the full office), a public morning
and evening service of prayer became natural for
ordinary Christians in the latter part of the fourth
century, when persecution had ceased. For morning
and evening service we should more properly say even-
ing and morning prayer, the offices being the rem-
nant, so to speak, of the vigil, its beginning and its

pp. 127, 128). In the East likewise Clement of Alexandria refers
to the observance of the 3rd, 6th, and 9th hours. StromateiSy
vii. 40. (Hort and Mayor, p. 71.)

IN THE DAILY SERVICE 63

end.^ These services were led by the secular clergy
and became obligatory on them, while recommended
for the observance of lay people.

The form of Divine Service established in the
East at the end of the fourth century, and which
passed over into the West, we learn in fragmentary
fashion from incidental references in the writings
of the Fathers ; in fuller description from the Apos-
tolic Constitutions ; in a most graphic form from the
pilgrimage of Sylvia ; and from the Institutes of
Cassian.2 For instance, we learn from Theodoret^
that at Antioch Bishop Leontius (344-357), being
Arian in his sympathies, brought into the churches,
apparently with a view to suppressing them, congre-
gations of orthodox believers that had been collected
by the ascetics Flavian and Diodorus at the tombs

^ An interesting trace of the original vigil service is found in
the Russian name for the ordinary Sunday service preceding the
Liturgy, iravwxis, or all-night service. This consists of Vespers,
with Compline, Matins, and Prime, which if sung in full would
take literally the whole night. In practice the service is ordinar-
ily curtailed. See Mr. W. J. Birkbeck's Account of the Observ-
ance of Sunday in Russia, in the Rev. W. J. Trevelyan's volume
on Sunday in the Oxford Library of Practical Theology,
pp. 190-192.

2 Joannis Cassiani de ccsnoMorum institutis.

^ H. E. ii. 24. {Nicene Fathers, 2nd series, iii. p. 85.)

64 USE OF HOLY SCRIPTURE

of the martyrs, where they spent the night in sing-
ing psalms to God. These were the first, we are
told, " to divide choirs into two parts, and to teach
them to sing the Psalms of David antiphonally.'"'
This usage was established at Caesarea in Cappadocia
by St. Basil (a. d. 370). Amongst other charges
against the bishop, his enemies alleged the introduc-
tion of psalms and a kind of music varying from
the custom which had obtained among them. In his
defence addressed to the clergy of Caesarea Basil
speaks of the religious men and women who " con-
tinue night and day in prayer." The customs which
obtained as to psalmody are agreeable, he says, to
those of all the Churches of God. " Among us
the people go at night to the house of prayer, and
in distress, affliction, and continual tears making con-
fession to God, at last rise from their prayer and
begin to sing psalms. And now divided into two
parts they sing antiphonally with one another, thus
at once strengthening their attention to the Scrip-
tures and procuring for themselves recollected and
undistracted hearts.''' ^

1 Ep. ccvii. 3. {Nicenc Fathers, 2nd series, viii. p. 247.) St.
Basil's description of the nocturnal service continues thus:
" After this [antiphonal singing] they permit one alone to begin
the Psalm, and the rest join in the close of every verse, and
thus, with this variety of psalmody, they carry on the night,
praying betwixt whiles, or intermingling prayers with their

IN THE DAILY SERVICE 65

The custom of antiphonal chanting of Psalms
was introduced at Milan by St. Ambrose (387), as
we learn from the well-known passage in St. Augus-
tine's Confessions} A year before Augustine's Bap-
tism Justina, mother to the Emperor Valentinian,
persecuted Ambrose in favour of the Arian heresy.
The devout people kept watch in the church, ready
to die with their bishop. " Then it was first insti-
tuted that after the manner of the Eastern Churches
hymns and psalms should be sung, lest the people
should wax faint through heaviness of sorrow ; and
from that day to this the custom has been retained,
many, yea, almost all congregations throughout the
rest of the world following the example."

These, Basil, Leontius, and Augustine, witness to
the use of the Psalter, but evidently in connection
with vigils. Writing from the south of France in
405, and giving an account of his visits to different
monasteries, Cassian tells us that different rules and
arrangements prevail in different places as to the
number of psalms said. Some, he said, have appointed
that each night twenty or thirty psalms should be

psalms. At last, when the day begins to break forth, they all in
common, as with one mouth and one heart, offer up to God the
Psalm of confession [Ps. h], every one making the words of
the Psalm to be the expression of his own repentance." See
Bingham's Antiquities, bk. xiii. x. 13.

1 Conf. IX. vii. {Library of the Fathers f pp. 166, 167.)

C6 USE OF HOLY SCRIPTURE

said. The systems and regulations are almost as
many in number as the monasteries visited. He
speaks of Terce, Sext, and None, services for nine
and twelve and three o'clock in the day. In Pales-
tine and Mesopotamia the monks seem to have
assembled together for common prayei-s at these
hours. The Egyptian monks had only two daily
public services, in the evening and early morning,
marking other hours by private prayer in the
midst of work. Their Vespers and Matins each
consisted of twelve psalms recited by readers, and
of two lessons followed by silent prayer. The
lessons, he says, one from the Old and one from
the New Testament, had been added later, and only
for those who liked and were eager to gain by con-
stant study a mind well stored with Holy Scripture.
On Sundays and during Eastertide both lessons were
from the New Testament, the first from the Epistles
and Acts, the second from the Gospels.^

Cassian says that psalms were sometimes broken up
into portions of a few verses. " They do not care
about the quantity of the verses, but about the intel-
ligence of the mind ; aiming with all their might
at this, ' I will sing with the spirit : I will sing
with the understanding also.' ^ And so they consider

1 Institutes, ii. and iii. 2, 3, 4. {Nicene Fathers, 2nd series,
xi. pp. 20T-212.) 2 1 Cor. xiv. 15.

IN THE DAILY SERVICE 67

it better for ten verses to be sung with understand-
ing, than for a whole psahn to be poured forth with
a bewildered mind." ^

One more reference to Cassian. He tells of Matins
or Lauds with Psalms cxlix, li, Ixiii, xc ^ following
Nocturns, in Gaul. This office he says was later put
to the time of sunrise, and made to consist of three
Psalms, like Terce, Sext, and None. In fact, this
distinctly morning office became what we know as
Prime.

The Apostolic Constitutions, which probably be-
longed to the same period (about 375), and to
Antioch,^ give a fuller account of the public prayers.*
The people meet early and say Psalm Ixiii ("O
God, thou art my God ''), and again in the evening,
and say Psalm cxli (" Lord, I have called upon
thee . . . Let my prayer be set forth in thy sight
as the incense : and let the lifting up of my hand be
an evening sacrifice.'" ^ Hymns, as well as Psalms, are

1 Institutes y ii. 11.

2 The English (and Hebrew) numbering of the Psahns is
always given ; the Greek and Latin is of course different.

3 Wordsworth, Ministry of Grace, p. 45. For a full discus-
sion of the date of the Apostolic Constitutions and their
different parts, see the article in Smith's Dictionary of Christian
Antiquities.

* II. 59 (Lagarde), Ante-Nicene Lib., xvii. p. 87.
s See St. Chrysostom's comment on the use of these Psalms
{in Psalm, cxl), quoted by Bingham, Antiq. xiii. x. 2, xi. 3.

68 USE OF HOLY SCRIPTURE

used in their worship, i. e., probably not only the
Gospel Canticles, but compositions outside of Holy
Scriptures, like the Gloria in Excelsis, IBlcotlkol vfj,voc,
as they were styled. The bishop is to exhort the
people to come constantly to church morning and
evening every day, singing psalms and praying in
the Lord's house, but principally on the Sabbath
day, and on the day of the Lord's Resurrection,
when the Eucharist was also celebrated. Here we
meet for the first time with set prayers ; but no
Scripture lessons are mentioned.

Of about the same date (385) is the extremely
interesting account of the services in the Church
of the Resurrection at Jerusalem given by a devout
Western lady in her account of a visit to the Holy

Of Psalm Ixiii he says, *' The Fathers of the Church ap-
pointed it to be said every morning, as a spiritual song and
medicine to blot out our sins ; to kindle in us a desire of
God ; to raise our souls, and inflame them with a mighty fire
of devotion ; to make us overflow with goodness and love, and
send us with such preparation to approach and appear before
God." And of Psalm cxh, "Our Fathers did not order this
psalm to be said upon the account of the single expression in
verse 2, but they appointed the reading of it as a sort of salu-
tary medicine to cleanse us from sin ; that whatever defilement
we may have contracted throughout the whole day, either
abroad, in the market, or at home, or in whatsoever place, when
the evening comes, we might put it all off by this spiritual
charm or song, which is a medicine to purge away all such
corruption." (Montfaucon's Chrysostom, t. v. pp. 514, 515.)

IN THE DAILY SERVICE G9

Places, under the title of the " Pilgrimage of Silvia,"''*
which has been discovered within the last twenty
years.^ Here the solitaries and virgins are described
as first assembling for a sort of vigil, and gathering
other devout lay persons with them, '' who have a
mind to keep vigil earlier than others/' From that
hour (at cockcrow) to daylight hymns are said, and
psalms are responded, and antiphons sung, and a
prayer is said after each hymn, by two or three of
the clergy in turn. Bishop Wordsworth understands
dicimtur to mean recited by a single voice ; re-
sponduntur to mean that one voice sings half, the
people answering with the other half, or interposing
aKpQCFTi')(ia or refrains. Antiphons stand for psalms
sung antiphonally by two choirs, not yet for the
verse sung before and after the psahn.^

When it begins to grow light the people begin
to say the matin hymns. Then, as a later stage of
the service, comes in the bishop with the body of
the clergy and offers prayer. The same order is
observed at Sext and None. Psalms and antiphons
go on till notice of the bishop*'s coming is given :

1 Wordsworth's Ministry of Grace, p. 57. See Appendix to
Duchesne's Christian Worship, M^here the original of the Pere-
grinatio is given, and also an explanation of the diiferent church
buildings at Jerusalem. For this compare Bright's Age of the
Fathers, vol. i. pp. 121, 122.

2 Wordsworth, p. 348. For modes of musical recitation see
note on p. 99, Lect. IV.

70 USE OF HOLY SCRIPTURE

he prays for all and blesses each. At the early
evening service the lamplighting psalms are said, and
antiphons chanted for a considerable time. These
are continued after the bishop's entrance.

Wordsworth thus sums up Silvia's description :
" This shows that at that period in Jerusalem there
were four daily offices, (1) a double Matin office
continuously from cockcrow to daylight, (2) Sext,
(3) None, and (4) Vespers. No lessons are men-
tioned ; but at the two principal services, which are
morning and evening, a commemoration [i. e., inter-
cession] with responses is made. The bishop and
the body of the clergy are only present to conclude
the service, the congregation consisting of the ascet-
ics and other lay people, led by certain clergy who
officiate in turn.''

On Sundays the morning service was more elabo-
rate, and more largely attended. Before cockcrow
a multitude, as numerous as if it w^ere Easter, (Silvia
says,) assembles in front of the Church of the Resur-
rection. They sit down, waiting for the doors to be
opened, and psalms and antiphons are sung, each
psalm being followed by a prayer said by a priest or
deacon. This apparently is informal. The doors
of the basilica are opened at the first cockcrowing.
The bishop comes, and the crowd enters. The
Sunday vigil, properly so called, is about to begin.

IN THE DAILY SERVICE 71

A priest says a psalm, to which the congregation
respond ; after the psalm a prayer. Then a deacon
says a second psalm, followed by a prayer. Then
some cleric says a third psalm, followed by a third
prayer. Then follow the commemorations, or inter-
cessions, as at Vespers. These being ended, censers
are brought in, and the basilica is filled with their
perfume. The bishop takes the Gospel book and
reads from it the narrative of the Resurrection ; after
which he blesses the faithful, and the office is over.
The bishop retires, and the body of the faithful
go home to rest. But the religious remain in the
church till daybreak, when all return and the Eu-
charist is celebrated, saying meanwhile psalms and
antiphons, each psalm being followed by a prayer
said by some priest or deacon.

In the sixth century we find clearly distinguished
the arrangements which we have seen to have gradu-
ally parted company, — (1) for the monastic com-
munities, and (2) for churches under the immediate
direction of the bishop. " We reject the monastic
uses, which it is sought to mingle with those which
according to rule obtain in our churches," says a
Council of Braga in 561, representing the general
attitude of Gaul and Spain, as of the East.^ By a

1 Concil. Bracarense, capit. I. Hardouin, vol. iii. p. 350.
*' I. Piacuit omnibus communi consensu, ut unus atque idem

72 USE OF HOLY SCRIPTURE

constitution of Justinian^ (529) the clergy are
directed to sing in their churches Vespers, Nocturns,
and Lauds, i. e., the Night Office, the laity lai-gely
attending these evening and early morning services.
No diurnal course was as yet ordinarily performed.
The Day Hours were sometimes observed in public
churches for penitents and for the specially devout.
The Council of Tours (567) describes the secular
Vespers as consisting of twelve psalms without an-
tiphons except Alleluia, while at Matins the number
of psalms varied from twelve to twenty, with the
season of the year, that is, the length of the night.
Meanwhile the monastic order reached its full
development in the East at Bethlehem, and in the
West in the Benedictine Rule. It will be impossi-
ble, nor would it belong strictly to our subject, to
follow closely the further development of the Daily
Service, nor the gradual supplanting in Western
Christendom of what we may call the secular by the
monastic office. This, as Mgr. Batiffol seems con-
clusively to show, was chiefly due to the far-reaching
influence of the use at the great basilica of St. Peter

psallendi ordo in matutinis vel vespertinis officiis teneatur ;
et non diversae, ac privatae, neqiie monasteriorum consuetudi-
nes cum ecclesiastica regula sint permixtae. II. Item placuit,
ut per solenniura dierura \igilias vel missas omnes easdem et
non diversas lectiones in ecclesia legant, "^
1 Cod. Just. i. 3, 4.

IN THE DAILY SERVICE 73

at Rome, where the monastery of Our Saviour was
estabhshed to sing the Divine Office.

Ill

In our review of the gro^vth of the service two
points have become clear, on each of which we may
dwell : (1) The gradual elaboration of the office,
(2) That it was almost entirely composed of Scrip-
ture. This was a marked and constant feature of
the choir office of the Catholic Church. It has been
well said, " Given the desire to keep * hours,' the
actual services become naturally some sort of me-
thodical arrangement for singing the psalms and
reading the Bible." ^ The different elements of
Scripture thus used we will consider in turn.

(«) The Psalter formed the staple of the office.
As in the Eucharist a great act of worship had been
ordained by our Lord, so in the Psalter the Church
possessed, and set herself to use, a divinely provided
manual of loords of praise and prayer. As a separate
lecture will be devoted to the consideration of the
Psalter, let it here suffice to point out that so thor-
oughly were the Psalms the chief element of the
service of the Hours that " the Psalter " came to be
the name of the book which contained the office.

1 Church Quarterly Eevievj, xli. p. 403,

74 USE OF HOLY SCRIPTURE

Round the Psalms were gathered antiphons, lections,
responds, and versicles.

(6) Even Collects — the best (may we not saj ?)
of extra-scriptnral devotions — did not find a place
in the office for some time. St. Benedict was un-
aware of any other custom than the ancient one of
saying the Paternoster at the end of the psalmody.^
The Loi'd's Prayer of old ended the office, the faith-
ful gathering up in our Lord's own words the prayers
and praises offered in the words of those who had
gone before Him. It is a loss that in the existing
Roman Breviary the Lord's Prayer holds so incon-
spicuous a place, on most occasions only being said,
and that secreto, as a preparation for the office,^ save
at Matins, where it is said in each Nocturn before
the lessons. The omission of the " Lord have mercy
upon us " and the " Our Father "" from their tradi-
tional place, which they retain in the English Prayer
Book, after the Psalms, Lessons, Canticles, and Creed,
is a distinct blot on our Order for Morning and
Evening Prayer. We too in the daily office only say
the Lord's Prayer as an introduction to our worship,

1 See Bingham, Antiq. xiii. xi. 7. Nobis semper placuit
observari, ut omnibus diebus post matutinas et vespertinas
oratio Dominica a sacerdote proferatur. Co. Geronde (Spain).
So for Gaul the Council of Orleans.

2 Leaving out of account the numerous festivals (see p. 87),
the preces are not said on ordinary ferias, but only on fast days.

IN THE DAILY SERVICE 75

instead of summing up in it the thoughts of Psalms
and Scripture readings.

(c) Still keeping to the prayers of the office, the
Versicles which were embodied in the preces, like
those which according to ancient usage precede the
collect in our Evening Prayer (and in greatly abbre-
viated form in Morning Prayer), were mostly taken
from Holy Scripture, as are ours entirely.^

(d) Of somewhat similar character were the Anti-
phons (in the later liturgical use of the term, not
Silvia's) or short sentences, almost always in early
times taken from Scripture, which were interwoven
with the psalms, marking often the special sense,
in which a psalm was to be said on this or that
occasion.2 Any who are familiar with the Advent
offices in The Dav Hours of the Church of England
will recognise the extreme beauty and helpfulness of
this devotional use of Scripture, and specially of the
words of the Prophets applied to mysteries of the
Christian Faith. The revised Paris Breviary (a com-

1 See Appendix B.

2 Batiffol points to the connection between the older and the
later use of the term. The word originally stood for a mode of
chanting — in alternate fashion. Then it was used of a short
sentence intercalated after every verse or pair of verses of a
psalm. This practice was gradually dropped until the sentence
was repeated only at the beginning and end of the psalm
(pp. 94-96).

76 USE OF HOLY SCRIPTURE

position of the eighteenth century) was specially rich
in its Scripture antiphons. It is needless to say that
Scripture might thus be used in a fanciful way, and
that critical study of the Bible would disallow the
fitness of some of the applications made. But, what-
ever pruning was necessary, and however great the
necessity of simplicity for a book of Common Prayer,
there can be little doubt that we have lost much of
light and shade, and of bringing together of differ-
ent parts of Scripture, in the total elimination of the
whole system of antiphons. It is a question worth
considering whether (apart from the blot of mo-
notony) the attempt at uniformity by reducing all
to what may be called a minimum of liturgical
decency, has not resulted in the singular diversity of
use with which we are now confronted in different
churches by the introduction of all sorts of unau-
thorized variations. The legitimate provision — as
an Appendix (if this be thought best) to the Prayer
Book — of authorized enrichments, for instance in
the way of antiphons, as of similar Scripture anthems
for the Eucharist,^ for use on greater occasions and
in larger churches, might be one remedy for the
state of liturgical chaos into which it sometimes
seems as if we were drifting.

1 See Lect. II., p. 56,

IN THE DAILY SERVICE 77

It may be interesting to point to some traces of
the old usage which survive in our Prayer Book.
In the Litany, after the opening invocation of the
several Persons of the triune God, is the petition,
"Remember not, Lord, our ofFences,'' etc. This is
an antiphon (founded on Tobit iii. 3, Baruch iii. 5,
Joel ii. 17) which was repeated with the Seven
Penitential Psalms which in the old office books pre-
ceded the Litany .1 In the latter part of the Litany
the verse " O Lord, arise, help us,'' etc., is an anti-
phon said before and after the verse "O God, we
have heard with our ears," etc., both being taken from
Psalm xliv. With the suffrages that follow they
were incorporated into the English Litany from a
special Supplication for time of war. In the Visita-
tion of the Sick, the short prayer " O Saviour of the
world," following the Psalm (cxxx in our book, Ixxi
in the English), is evidently of the nature of an
antiphon. It may be added that the sentence in
our Burial Service, " I heard a voice from Heaven,""
was sung as an antiphon before and after the Mag-
nificat in Vespers of the Departed. The opening
sentences of our burial office may perhaps be re-

1 This explains the position of the sentence at the opening of
the Order for the Visitation of the Sick. Of old the Order be-
gan with the recitation of the penitential psalms, with this anti-
phon, on the way to the house.

78 USE OF HOLY SCRIPTURE

garded as serving the same purpose for the Psahiis
which follow. Indeed to a certain extent the sen-
tences of Scripture at the beginning of Morning and
Evening Prayer serve the purpose of the antiphons
in the older services, giving, if rightly chosen (which
is often not the case), a key-note for the service.
Our newer sentences (added in 1892) specially ap-
propriate for greater days or seasons, like those for
Thanksgiving Day, serve in some degree to correct
the fault of which Dr. Neale justly complained in
the English Prayer Book, of the absolute sameness
of the office for Christmas Day or for Good Friday
down to the Psalms.^ The choice of antiphons to
be sung before and after Psalms and Canticles, on
several recent occasions at St. Paul's Cathedi'al in
London, may well illustrate the use of such sentences
to give the colour or tone of the day to constantly
repeated psalms, thus helping to bring out some of
their richness of meaning and variety of application .^
(e) Much the same might be said of the Responds,
which in the Breviary followed the lections. These
generally consisted of sentences of Scripture repeated
and dovetailed into one another.^

1 J. M. Neale, Essays in Liturgiology, p. 7.

2 See Appendix C.

8 The original meaning of the term was not that of a response
to the Scripture reading, but it referred to the sentence of

IN THE DAILY SERVICE 79

(/) What we may call the jealousy for Scripture
shown in the Choir Office, the sparing way in which
other than Scriptural elements were admitted, is
illustrated by the late introduction of what we call
hymns. At first any compositions not found in
Scripture were regarded with suspicion, partly no
doubt from a sense of the unique character and
dignity of the canonical books ; partly also because
heretics seem to have sought from early times to
popularize their false teaching by means of poetical
compositions and hymns.

It was only gradually that such compositions as
the Gloria in excelsis, the Te Deum, and, perhaps
earliest of all, the (^w? iXapov^ (Hail, gladdening
Light), were admitted to the Church's office.^ Metri-

Scripture, after it had been sung as a solo, being repeated
(responded) by the congregation. In this it resembled the
Gradual at Mass. Batiffol, p. 104. (The references are to
Bay lay's translation.)

1 Hymnus Vespertinus Graecorum, vel saeculo secundo, vel
certe hoc tertio compositus. Routh's JReliquice Sacra, vol. iii.
p. 299, and Lyra Apostolica, Ixiii, where both the original and
Newman's translation are given. There is also a translation
in our Hymnal, No. 6.

2 See the decree of the 4th Council of Toledo (633), quoted
by Bingham, Antiq. xiii. xi. C, with its reference to the Gloria
Patri, and the Gloria in excelsis. The former doxology it speaks
of as " ilium hymnum ab hominibus compositum, quem quotidie
publico privatoque ofl&cio in fine omnium psalmorum dicimus,
Gloria et honor Patri, et Filio, et Spiritui Sancto, in saecula

80 USE OF HOLY SCRIPTURE

cal hjnins were of distinctly later introduction, and
were for a considerable time a matter of no little con-
troversy. It is remarkable that metrical hymns were
generally cherished in the monasteries, while they
were viewed with suspicion by the secular clergy. ^
This may serve to indicate the fact that already (in
the sixth and seventh centuries) the Hours had ceased
to be a popular devotion. The hymns perhaps helped
to brighten the longer offices for the religious, while
the mass of the secular clergy naturally resented any
addition to the office, the recitation of which had
now become obligatory on them, and the more learned
ecclesiastics may have disliked the intrusion into the
stately office of less dignified elements.

Going back to the older use of the word " hymn,""
the constant use of the Gospel Canticles — Zacharias'
Song, and the Blessed Virgin^s and Simeon''s — must
not be lost sight of. Nor will it be amiss to quote
once more Hooker's masterly defence of this practice
of the Church in reply to the uninstructed Puritan
prejudice which in his day — and later — would have
cast aside these treasures of Christian song. The

saeculorum, Amen." This is the Mozarabic form of the dox-
ology. Substituting ' tibi' for ' et honor' this doxology is found
in the Canons of Hippolytus, iii. 29. (Achehs, p. 56.) For
the various forms which both verses have taken, see Frere,
HisL of Bk. of Com. Pr., pp. 317, 318.
1 Batiffol, p. 185.

IN THE DAILY SERVICE 81

Puritans objected also to the constant recitation of
the Psalter. After having given reasons for the
conveniency and use of reading the Psalms oftener
than the other Scriptures, Hooker continues : "Of
reading or singing likewise Magnificat^ Benedidus^ and
Nunc dimittis oftener than the rest of the Psalms, the
causes are no whit less reasonable, so that if the one
may very well monthly, the other may as well even
daily be iterated. They are songs which concern us
so much more than the songs of David as the Gospel
toucheth us more than the Law, the New Testament
than the Old. And if the Psalms for the excel-
lency of their use desei^e to be oftener repeated
than they are, but that the multitude of them
permitteth not any oftener repetition ; what disorder
is it if these few Evangelical Hymns which are in no
respect less worthy, and may by reason of their
paucity be imprinted with much more ease in all
men's memories, be for that cause every day re-
hearsed V* " These canticles," he further urges,
"are the first gratulations wherewith our Lord and
Saviour was joyfully received at his entrance into the
world by such as in their hearts, arms, and very
bowels embraced him ; being prophetical discoveries
of Christ already present, whose future coming the
other Psalms did but foresignify, they are against the
obstinate credulity of the Jews the most luculent

82 USE OF HOLY SCRIPTURE

testimonies that the Christian rehgion hath ; yea,
the only sacred hymns they are that Christianity
hath pecuhai- unto itself, the other being songs too
of praise and thanksgiving, but songs wherewith as
we serve God, so the Jew likewise."" ^

The mention of the songs of the older Church may
suggest a plea for the restoration to our service
book of the Old Testament Canticles, which find a
place in the breviaries, sometimes (as in the Roman
and Sarum) being said one on each day of the week
at Lauds, sometimes (as in the Benedictine) being
grouped together in the third Nocturn at Matins.^
To the Benedicite, the Song of Isaiah (ch. xii), of
Hannah (1 Sam. ii), of Hezekiah (Isa. xxxviii), of
Habakkuk (ch. iii), the two Songs of Moses (in Ex.
XV and in Deut. xxxii), there might be added, as in
the Ambrosian Breviary, Isa. xxvi,^ and the Prayer
of Jonah ; * the last would not be inappropriate for
use at a burial. Some of the others might well be
allowed as alternatives to the Te Deum, for which
purpose Benedicite does not strike most people as

1 Ecclesiastical Polity, v. xl. 1, 2. Concerning the special
significance of each of the Gospel Canticles in the place it
occupies at Morning or Evening Prayer, the author ventures to
refer to his little Companion to the Prayer Book, pp. 5i-62.

2 See Appendix D.

^ In Sunday Matins.

* On Holy Saturday at Matins.

IN THE DAILY SERVICE 83

particularly well fitted in Lent. The earlier, and
perhaps the later, verses of the Song of the Three
Children (29-34 and 66-68) would make a short
canticle of festal character, in sonic respects prefer-
able to the part of the Song with which we are more
familiar.^

(g) The Lections of the Breviary again illustrate
the pre-eminent regard for Holy Scripture which
has always characterized the worship, as well as the
doctrine, of the Church. Lessons from other sources
than Holy Scripture we know to have been read in
church by the time of St. Gregory the Great (600),
for he urged in an epistle that a Commentary on the
Psalms (probably having in mind St. Augustine's or
perhaps that of St. Ambrose) would be better for
this purpose than his Morals on Job, — a judgment
in which those who have tried to read the latter
book, or to follow it when read, would probably
concur. " It has been reported to me," he writes to
the subdeacon at Ravenna, " that our very reverend
brother and fellow-bishop Marinianus uses our com-

1 In the Ambrosian Breviary of S. Carlo Borromeo (1582),
verses 29-34 are used as an introduction to the psalter instead
of the Venite. Compare the hymn in the Mozarabic Missal for
the First Sunday in Lent, and in the Missa omnium offerentium.
Missale Mixtum dictum Mozarabes (Leslie's ed.) pp. 93, 22.
The Ambrosian Breviary has only Old Testament Canticles at
Sunday Matins, one for each Nocturn.

84 USE OF HOLY SCRIPTURE

mentary on Job for reading at the vigils. I am not
pleased at this, for that work is not composed for
the people. . . . Tell him to substitute for it a
commentary on the Psalms, as that is more suited for
the instruction of the minds of the laity in right
conduct." ^

In the eighth century the Roman Church (by
which is meant the Church at Rome), allowed the
writings of no authors to be read but such as may
be called the classics of the Catholic Church.^ Later,
other writers of less authority were admitted, and
by degrees a good many untrustworthy legends.
But, whatever revision and excision became neces-
sary (and the need was generally acknowledged), it
should be remembered that Holy Scripture always
supplied far the larger part of the breviary lessons.
Homilies (mostly on the Gospel or other Scripture
for the day), and extracts from the Martyrologies
read on Saints' days,^ were always subordinate to the
Scripture lessons, and practically served in an age
of less frequent preaching the purpose of the sermon
which commonly accompanies our service, though

1 Ep. xii. 24. Gregory adds that so long as he Hves he does
not wish words of his own to be thus publicly used.

2 Batiffol, pp. 179, 108, S. Benedicti Regula, 9.

^ St. Augustine refers to the reading of the passion of the
martyrs. Serm. cclxxiii. 2, and cccxv. 1.

IN THE DAILY SERVICE 85

perhaps our sermons less often take the form of an
exposition of what has been read from Holy Scripture.
Reasonable as may be the complaint of the Preface
to the English Prayer Book (taken from Cardinal
Quignon's Reformed Breviary) as to the want of con-
secutive reading of Scripture and its constant inter-
ruption, it must not be thought that no attempt was
made (and on thoroughly good lines) to provide for
the systematic reading of Scripture in the mediaeval
breviaries. In all books of the Roman type, how-
ever much individual lessons may vary, certain books
are appointed to be read at certain seasons : Isaiah in
Advent, St. PauFs Epistles in Epiphany, Genesis and
the Pentateuch in Septuagesima and Lent, Jeremiah
in Passiontide, Acts and the General Epistles in
the Easter season, the Historical, Moral, and Pro-
phetical books of the Old Testament after Trinity.
Doubtless there is a gain in consecutive and con-
tinuous reading of the Scriptures, though it must be
doubtful how much ordinary congregations derive of
instruction or edification from the reading through
of some books, e.g., Jeremiah, where, apart from the
obscurity of many references, the arrangement of the
chapters seems to be in almost hopeless disorder.
On the other hand, we are certainly poorer for the
loss of the dramatic representation of the great truths
of our Creed that was accomplished by choosing and

86 USE OF HOLY SCRIPTURE

piecing together Scriptures appropriate to the dif-
ferent seasons of the Christian Year. The Advent
and Passiontide offices in the Breviary abundantly
illustrate this feature of the older use.

The point which would probably at once strike
any one on examining a Breviary (of whatever type)
would be that the Lessons were all confined to the
Night Office (Matins), only a verse being read (as a
chapter) at any of the Day Hours. This doubtless is
due to the fact that the vigil office was (as we have
seen) the earliest and at first the only part of the
service of the Hours. (The Office of the Dead has
always conformed to this original order, having only
Vespers, Matins, and Lauds, with none of the lesser
Hours.) In later times the arrangement of course
meant that save at Mass the Scriptures were not read
to the people generally. They did not attend the
Night Office (even when it was said by anticipation) ;
and the Lessons (which, being read in Latin, not many
of the laity would have understood) became the
peculiar property of the clergy and the religious.

The English Reformers set themselves in this as in
other respects to compile (almost entirely from exist-
ing materials) what should really be an order of
Common Prayer. With this object in view (1) they

IN THE DAILY SERVICE 87

insisted on the use of the vernacular ; and (2) they
adopted for a norm what alone was practicable
for the mass of Christian people, a daily morning
and evening service. In practice the seven (or eight)
offices had come to be said both by the secular
clergy and largely by religious (out of choir at any
rate) by accumulation in two batches morning and
evening, and it was better to face the fact that the
more elaborate arrangement, however beautiful in
idea, was impracticable.

(3) Beside the removal of excrescences, the ser-
vice was simplified, the simplification amounting, as
has been hinted, in some respects to actual impover-
ishment.

(4) All lessons except those from the canonical
or deutero-canonical books of Holy Scripture were
removed. And these were read at greater length
and in more regular order.

(5) The number of feast days, for which the ser-
vice of the season w^as interrupted, was very greatly
diminished. The multiplication of festivals had
been one great cause of the practical setting aside
of the regular office, against which those who had
the interests of true religion at heart had constantly
protested.^ The full office, however, had become so

1 When the commemoration of Saints was transferred from
the cemeteries to the churches, the office did not at first displace

88 USE OF HOLY SCRIPTURE

burdensome, while additional obligations, like the
Office for the Dead or the Little Office of the
Blessed Virgin Mary, were pitilessly crowded on, that
it is hardly a matter for wonder that the shorter office
of festivals was snatched at as a relief. The curi-
ous arrangement (as it must strike the uninitiated)
of a shorter service being provided for Lloly-days,
and then of the benefit of the shorter service being
eagerly claimed, is an illustration of the way in which,
when virtuous practices are imposed as obligatory
duties, exemption is apt to be sought as from a task
from what should be regarded as a privilege. In
this way, by the substitution for the office of the
season of the short office of festivals (at which, e. g.^
in Matins only nine psalms were said instead of eigh-
teen on Sundays and twelve on week days), it came
about, as the preface to the English Prayer Book
complains, that a few psalms only were daily said,
and the rest utterly omitted ; while the continuous
reading of the other parts of Scripture was in prac-
tice hardly attempted.

These inconveniences and corruptions were largely
recognized within the Roman Catholic Church, as is
shown by the number of attempts made for a revision
of the Breviary, leading up to the reformed Brevi-

the office of the day or season, but was used as an appendix or
supplement thereto. Batiffol, p. 135.

IN THE DAILY SERVICE 89

ary of Cardinal Quignon, prepared at the direction
of Pope Clement VII, and approved by him and
his successor, Paul III (1535).^ Cardinal Quignon's
work undoubtedly largely influenced the English
revisers, and serves as a connecting link between our
Prayer Book and the Latin Breviary. ^

An apology may be due for the length of this
lecture, and for the excursion into the domain of lit-
urgiology. It seemed impossible to treat the sub-
ject fairly without some account of the various stages
in the growth of the Daily Office, which is so very
largely made up of Holy Scripture. To the Psalter
itself we shall confine ourselves in the next lecture,
and in that which follows we shall consider more
particularly some questions raised in our own time
with reference to the devotional use of the Old Tes-
tament in general.

1 Breviarium Romanum Quignonianum, reprinted by J. Wick-
ham Legg, at the Cambridge University Press, 1888. Quignon's
Breviary was abolished by Pius V in 1568, the Franciscan, or
modern Roman, use being restored.

2 "The Cardinal's Breviary was drawn up on principles far
more agreeable to those on which the Reformation was con-
ducted, and apparently with the same mixture of right and
wrong in the execution. With a desire of promoting the
knowledge of Scripture, it showed somewhat of a rude dealing
with received usages, and but a deficient sense of what is im-
properly called the imaginative part of religion." — No. 75 of
Tracts for the Times, p. 13.

90 USE OF HOLY SCRIPTURE

This lecture we may well conclude, as so happily
ends the daily service in our Prayer Book, with the
Apostle's Benediction,^ in which we pray that the
grace of our Lord Jesus Christ (which includes both
His favour and His help), and the love of God our
heavenly Father, and the fellowship of the Holy
Ghost, may accompany us from our worship in
the sanctuary to the cares and toils, the trials and
pleasures, of our daily life and work.

1 2 Cor. xiii. 14. The " Grace " was added as a conclusion
to the service in 1559. In the Paris Breviary it is said suhmissd
voce at the end of CorapHne, at the close of the whole office for
the day.

LECTURE IV

THE USE OF THE PSALTER

The Psalter is to be regarded as a manual of devo-
tion provided by God for our use. While the other
books of Holy Scripture for the most part contain,
in varying forms, God's word to us, the Psalms are
addressed to Him. As Dr. Kirkpatrick puts it, with
reference to the Old Testament, "The Psalms are
the inspired response of the human heart to God's
revelation of Himself, in Law and History and
Prophecy and Philosophy.'' ^ On the exceeding value
of the Psalter one may quote Bishop Perowne : ^

"No single book of Scripture, not even the New
Testament, has perhaps ever taken such hold on the
heart of Christendom. None, if we may dare judge,
unless it be the Gospels, has had so large an influ-
ence in moulding the affections, sustaining the hopes,
purifying the faith of believers. With its words,
rather than with their own, they have come before

1 Kirkpatrick, The Psalms, p. x.

2 Psalms, vol. i. ch. ii.

92 USE OF HOLY SCRIPTURE

God. In these they have uttered their desires, their
fears, their confessions, their aspirations, their sor-
rows, their joys, their thanksgivings. By these their
devotion has been kindled and their hearts comforted.
The Psalter has been, in the truest sense, the Prayer
Book both of Jews and Christians.*"

The use of the Psalter in public worship we have
seen to have been an inheritance of the Christian
Church from the Jewish, certainly from the second
Temple, most likely from the first.^ We have seen
too how the Psalter came to form the staple of the
choir office (as distinct from the altar liturgy) of the
Catholic Church, in both Eastern and Western
Christendom. 2

The thoughts which I would suggest about the
Psalter may be collected conveniently round four
leading questions. Two are connected with its use :
(1) the external method of its recitation, and (2) the
internal sense or meaning with which we should
repeat the Psalms. The other questions concern
(3) the composition of the Psalter, the authorship
and dates of its various parts, and (4) the diffi-
culties which some of its contents, like the impreca-
tory or denunciatory psalms, present to a Christian
mind.

I Lect. I. pp. 1-8. 2 Lect. III.

THE PSALTER 93

We consider first the rival methods of using the
Psalter, by recitation in course^ or by the selection of
Psalms appropriate to the particular occasion or
season. Selection seems to have been the earlier, as
it is the more natural and reasonable, method ; the
more mechanical recitation in course coming later,
with the thought of the repetition of the whole
Psalter within a longer or a shorter period as a
fitting act of worship.

The gradual development of the Western Breviary
offices (of which the Psalter formed the principal
portion) we have already in some measure traced.^
Here the two methods seem to have existed side by
side, as to a certain extent they are combined in our
Prayer Book. " The Day Hours of the Church of
England," which are familiar to many — a transla-
tion of the Sarum Hours, omitting the night office
or Matins — give an example of the way in which
saying in course was ordinarily combined in the
mediaeval breviaries with the use of specially selected
psalms. Fixed psalms were mostly assigned to Lauds
and Prime, to Terce, Sext, None, and Compline;
while in the ferial office at Matins Psalms i-cix, and
at Vespers Psalms ex to the end, were said once a
1 Lect. III.

94 USE OF HOLY SCRIPTURE

week in course, omitting the psalms assigned to the
other services.^ In the Eastern Church the Psalter
is divided into twenty sections or cathismata, each of
which is divided into three shorter divisions called
staseis. The whole is recited once a week ordinarily,
and twice a week in Lent, but the details vary ac-
cording to the time of the year.^ Our own Prayer
Book combines (as has been said) the reading in
course according to the day of the month with the
appointment of Proper Psalms for a good many days
(sixteen in all), and with the provision of twenty
Selections of Psalms, for use in place of the psalms
for the day, at the discretion of the minister. On
each of these elements of our use I desire to say a
few words.

(«) The practice of reading in course has the
advantage of making people (to a certain and per-
haps very limited extent) familiar with the whole

1 For other Western uses, see Kirkpatrick, Psalms^ p. ci.
Many of the reformed Galilean Breviaries, while providing for
the recitation of the whole Psalter in a week, selected Psalms
for the -diiferent days and hours. See the arrangement of
the Paris Breviary given in Dr. Neale's Essays on Liturgiology,
pp. 12, 13, where a theme is taken for the psalms of each
feria.

2 'E^8ofjia8apia (Venice, 1817), vol. i. p. 69. The Prmjcr Book
Interleaved gives a helpful summary of the Eastern use (p. 239),
as well as of various Western uses (pp. 227-237). See also
Dictionary of Christian Antiquities^ vol. ii. art. " Psalmody."

THE PSALTER 95

Psalter, and also of providing constantly for different
moods and needs ; but this gain seems to be dearly
purchased at the cost of the promiscuous and some-
what unintelligent reading in order. According to
the arrangement of the Prayer Book all four psalms
which are recognised as specially appropriate for a
late evening service, and which formed the psalms
for Compline (our Second Selection) are read at
Morning Prayer. The contrast of tone and the
incongruous blending of psalms must often have
struck one painfully in the service. The juxta-
position on the 20th morning of Psalms cii and ciii
may be helpful, " the prayer for the afflicted when
he fainteth and poureth out his complaint before
Jehovah,'' and the glad thanksgiving — sorrow being
turned into joy, the one leading up to the other;
but there are other groupings in our artificial and
mechanical division into sixty portions, where the
change of tone is too violent to be followed without
more effort than can be expected in an ordinary con-
gregation. For instance, the combination on the
1st evening of Psalm vi (the first of the Seven Peni-
tential Psalms) with viii ("O Lord our Governor,
how excellent is Thy name '') ; the severing on the
9th day of Psalm xlvi ("God is our hope and
strength '"*) from xlvii (" O clap your hands to-
gether'') and xlviii ("Great is the Lord"), which

96 USE OF HOLY SCRIPTURE

really formed one group with it,^ while xlix ("O
hear ye this, all ye people*"), which is joined with
these two, has no inner connection with them.

Psalms li, lii, liii (which may well be miderstood
as prayers against the Flesh, the Devil, and the
World) would go together better than 1, li, and lii.
Psalm Ixxxviii (the one unrelieved complaint through-
out the Psalter) is a pitiful anti-climax, following
Ixxxvi (" Bow down thine ear ") and Ixxxvii (" Her
foundations^') on the 17th morning. Psalms cviii
(" O God, my heart is ready ") and cix (the most
fierce of the imprecatory psalms) are not well yoked
together on the 22nd evening. Psalm cxiii might
easily be placed with the two that follow rather than
with the three that precede on the 23rd day, and so
we should avoid severing the first of the great Hallel
Psalms from those to which it forms an introduc-
tion. It would be better to join Psalms cxxxv and
cxxxvi on the 28th day, than to have the plaintive
cxxxvii ("By the waters of Babylon'') wedged in
between cxxxvi ("for His mercy endureth forever")
and cxxxviii ("I will give thanks with my whole
heart ").

(b) We may well .be thankful for the provision in
our present Prayer Book of Proper Psalms for many

1 The three psalms are said together at Morning Prayer on
the Epiphany.

THE PSALTER 97

additional days beyond those in the EngHsh Prayer
Book and our own till 1892. The choice of these,
as of the earlier Proper Psalms, may be regarded
as excellent, and well worthy of careful study. A
somewhat vehement attack has indeed been re-
cently made on the choice of Proper Psalms for
the great days of the Christian Year.i But the
simple answer to Dr. Cheyne's superficial criticism
(as I venture to call it) is this, that the appropri-
ateness of the Psalms is found not in special texts
(which may not bear the weight that has sometimes
been laid upon them), but in the general meaning of
the whole Psalm, rising up in Christ and Christian
mysteries to a higher fulfilment than the original
reference could afford. For instance (to limit one-
self here to the Psalms appointed for Christmas
Day, while giving consideration to all in a Note'^)
Psalm xix (whether or not composed of two origi-
nally distinct poems) tells of the revelation of God
in nature and in conscience ; this is perfected in the
incarnation of His Word. Psalms xlv (whatever
may be the correct translation or the real meaning
of verse 7) sings of the ideal Messianic king. Psalm
Ixxxv tells of the gracious return of God to His

1 The Christian use of the'Psahns, ivitli Essays on the Proper
Psalms of the Anglican Prayer Book, by the Rev. T. K. Cheyne.

2 Appendix E.

98 USE OF HOLY SCRIPTURE

penitent people. So (in the evening) Psalm Ixxxix
tells of God's promises to David, fulfilled notwith-
standing seeming failure. Psalm cxxxii rejoices in
the sure promise to David. Psalm ex (apart from any
controversy as to its authorship or immediate refer-
ence) sings of the Messianic King and Priest, whose
description is adequately realized by the Captain of
our salvation, espousing our cause, and going forth
against our enemies, conquering and to conquer.

(c) One may plead for a wider use of the Selec-
tions of Psalms provided in the Prayer Book. Be-
sides (1) avoiding difficult Psalms (which with many
a congregation might cause more questioning than
edification), or incongruous Psalms (as when the
Hallelujah Psalms come in ordinary course for Holy
Week), we can thus (2) choose a Selection suitable
for any special occasion. It will be found (as I hope
to show in a Note i) that the Selections are exceed-
ingly well chosen for this purpose. There are Selec-
tions appropriate for festivals of Apostles, or for
any Saint's day, for Christmastide and Eastertide,
for penitential seasons, for the Dedication Festival
of a church, for services in connection with mission-
ary w^ork, for special intercession or thanksgiving.
(3) Moreover we might by the use of a selection for
several Sundays in succession make our congrega-
^ Appendix F.

THE PSALTER 99

tions familiar with different groups of Psalms, so
that they would come to know the words, and un-
derstand something of their meaning, and be taught
perchance to join in singing, instead of merely read-
ing in unmusical fashion, these ancient hymns of the
Church.^

From the external method of reciting the Psalms
we turn to the far more important question as to
the internal meaning — the intention (so to speak)
with which we should say them. The general line
that I should take has already been indicated in the
first lecture.

On the one hand, we shall not be content to re-
gard the Psalms merely as Hebrew poems belonging

1 The name given to an individual psalm, found in the title
of fifty-seven psalms, mizinor, by its derivation signifies that
which is to be sung to a musical accompaniment. Hastings''
Dictionary^ vol. iv, p. 145 B.

On the diiferent musical modes of reciting the Psalter, see
Kirkpatrick, Psalms^ p. cii, and Frere, History of the Prayer
Booh, p. 345.

(1) Cantus directaneus, the Psalm was sung throughout by the
choir or congregation.

(2) Cantus tractus, the Psalm was sung by a single voice,
generally in elaborate fashion.

(3) Cantus responsorius, the precentor and the choir or con-
gregation took parts alternately.

(4) Cantus antiphonalis, by the two sides of the choir or con-
gregation alternately.

100 USE OF HOLY SCRIPTURE

to a bygone day (though inspired for that time), into
which we have, as far as may be, to cast ourselves
back in imagination when we read its songs. This
stretch of historical imagination can hardly be looked
for in simple folk, who delight in the Psalms ; its
constant exercise would be largely disastrous to de-
votion in the learned. On the other hand, we shall
feel it a strained and exaggerated position to disre-
gard all marks (including limitations) that belong
to their human authorship, and view the Psalms as
directly intended, by the Spirit who uttered them
through human lips, for the use of Christ, and
along with Him, of His Church. So regarded, the
Psalms are to be thought of as primarily the expres-
sions of our Lord's mind and heart, to which we are
to seek to rise up as members of His mystical body,
endued with His Spirit. In this view, difficulties
such as are suggested by the imprecatory or com-
minatory psalms are waived aside as irrelevant, since
what might be improper or sinful as a human utter-
ance is right and natural on the lips of the incarnate
Son of God, the divine Judge. This would seem in
principle to amount almost to a denial (uninten-
tional, of course,) of the reality of the Incarnation,
as if God could speak through human lips what it
would be wrong for man to say. And it seems
perilously like the heathen custom of attributing

THE PSALTER 101

to deities actions which would be immoral in men
and women, — immoralities which then came to be
thought of as excusable on earth since they were
practised in heaven.

Surely between these extreme views there is an
intermediate position, at once reasonable and reverent
(reverent because reasonable), which recognizes the
Psalter like other books of the Bible (and in particu-
lar of the Old Testament) as, while the utterance
of men specially under the influence of the Spirit
of God, yet bearing traces not only of individual
authorship, but also of the age of the world and the
staffe of divine revelation to which the author

belonged.

The Psalms we feel have a real historical origin
and setting, which must not for their true under-
standing be ignored. They are the outpourings of
human hearts in varied experiences, personal and
national, of joy and sorrow. These outpourings
(though inspired by the Spirit of God) have inevitable
limitations belonging to their age and circumstances,
which must be honestly recognized. The wonder is
that these limitations are so little prominent, that
the singers of Israel so largely transcend what we
should have thought their natural bounds. " Every
true poet'^s words contain far more than he himself
at the moment intends. And the words of these

102 USE OF HOLY SCRIPTURE

inspired poets were so shaped and moulded by the
Holy Spirit that they might grow and expand with
the growth of revelation/** ^

The prayers and praises of these inspired men,
preserved by God's controlling Providence, represent
and express the desires and movements of the human
heart, and so find their full realization in the Son of
man, the incarnate Son of God. In Him all that
really belongs to man is perfectly fulfilled, while the
imperfections of the sons of men are left on one side
by the pattern Man, on whom the Spirit of God is
poured forth without measure, in whom all is in
perfect harmony and correspondence with the divine
will and purpose. As God's revelation of Himself
finds its climax in the life of His incarnate Son, so
the outreaching of man after God finds its highest
expression in Christ, the perfect and ideal Man.^

1 Kirkpatrick, Psalms, p. xii.

2 An interesting and striking illustration of this thought of
the Psalms being said by and with our Lord is the appoint-
ment in the Roman and Sarum Breviaries, as one of the proper
psalms for Vespers throughout Christmastide, of Ps. cxxx, De
profundis, which we associate with the idea of humiliation in
the Office of the Dead, and as one of the Seven Penitential
Psalms. The incarnate Son has placed Himself in our midst,
to share our experiences and bear our burdens. " Out of the
deep " of our misery He calls to His Father.

This idea St. Augustine continually repeats in his Homilies
on the Psalms. " lUe orat pro nobis, ut sacerdos noster, orat
in nobis, ut caput nostrum, oratur a nobis, ut Deus noster.

THE PSALTER 103

With this ckie we see how for us the meaning of the
Psahns is widened and spiritualized. Temporal
" salvation," for the individual or the nation, is the
primary petition of many psalms, like iii, xiii, xx
and xxi. But these petitions are easily and naturally
understood in a deeper sense of moral and spiritual
rescue. To substitute "life" for "soul," as in the
Revised Version of the New Testament, would often
be a help to the meaning of a psalm, just because of
the ambiguity and wideness of the former term,
which may be used of physical and temporal or of
spiritual and eternal life. The redemption wrought
for and the covenant made with Israel rise to a higher
conception and a fuller meaning, when applied to the
Christian Church, the true people of God. So we
daily sing our Benedictus^^ which might be said to
mark the transition from the lower and national
to the higher and spiritual sense of God's redemp-
tion of His people. Psalms concerning the building
of Jerusalem, and exulting in the beauty and glory
of the city of God, find a higher application in the
Civitas Dei, the representation of the kingdom of
heaven set up on earth, while they look forward to

Oramus ad ilium, per ilium, in illo ; et dicimus cum illo, et
dicit nobiscum ; dicimus in illo ; dicit in nobis psalmi hujus
orationem." Enarr. in Ps. Ixxxv.
1 Luke i. 68-79.

104 USE OF HOLY SCRIPTURE

their perfect realization in the heavenly city, where
throughout its length and breadth, built up of living
stones, the tabernacle of God is with men and He
shall dwell among them.^ Herein, of course, lies the
answer to the Puritan objection represented in our
old (ten) Selections of Psalms, which seem to have
been designed not only to avoid imprecations, but
also definitely personal references, or local and regal
allusions.2

We will seek, then, to say our Psalms in union
with our Lord Jesus Christ, as the leader of His
Church's worship to the Father — in word in the
Psalter as in act in the Eucharist. He (we may say)
precents our Psalms, and by the gift of His Spirit
enables us to enter into their true meaning ; as at
the altar He, the real priest, bids us join in the
triumphant presentation of His victorious oblation
by offering ourselves, our souls and bodies, along
with Him, a living sacrifice unto the Father.^

1 Rev. xxi. 23, 3.

2 Verse 9 was omitted from Ps. Ixxxiv in Selection viii.

3 Rom. xii. 1 , St. Augustine continually urges this view of
the Eucharist. " Cujus rei sacramentura quotidianum esse
voluit ecclesiae sacrificium, quae cum ipsius capitis corpus sit, se
ipsam per ipsum discit oiFerre. " De Civitate Dei^ x. 20. It is
interesting to see this pressed by Pere Le Brun in his ExpUcor
tion de la Messe, Art. I.

THE PSALTER 105

III

When we have grasped this true sense in which
the Psalms should be said, we are prepared to face
critical questions as to the composition of the book,
the authorship and dates of its various parts/ We
shall face the questions which are raised on these
points frankly and calmly, not greatly disturbed if
some traditional opinions are upset, because assured
that on these the moral and spiritual value and help-
fulness of the Psalter in no way depends. On the
other hand we shall welcome any light that investi-
gation and criticism can throw on the original
circumstances amid which different psalms were com-
posed (or edited), convinced that with this knowledge
we shall be enabled to enter more intelligently into
their meaning, to sing with more understanding
while with no less spirit. We shall see more clearly
how the prayers and praises of the ancient Church
were fitted and prepared for the use of our Lord
Jesus Christ and of His disciples to the end of time.
Let us look at an illustration or two on each side of
this position.

{a) How little depi^ds for practical purposes (that
is, for our devotional' use of the Psalms) on their

1 For a useful historical sketch of Psalm Criticism see James
Robertson, The Poetry and the Religion of the Psahm, ch. ii.

106 USE OF HOLY SCRIPTURE

precise date or authorship, e. g., whether such a
Psalm as xvii (" Hear the right, O Lord, and con-
sider my complaint"') be a prayer of David perse-
cuted by Saul or of Israel in exile ! In either case
it is the complaint of God's faithful servant, op-
pressed by merciless foes, calling for the intervention
of God to uphold the right. Thus it is suited to
be the prayer of His perfectly righteous Servant
amid the sorrows of His earthly life, or of His
Church and faithful people in all similar circum-
stances of trial. Take another instance. Do Psalms
Ixxiv and Ixxix refer to the desolation wrought by
the Chaldeans in 586, or to that wrought by Antio-
chus Epiphanes in 169? For spiritual purposes a
cry for help called forth in the time of the Macca-
bees will be as helpful to us begging for deliverance
from the World, the Flesh, and the Devil, as a cry
of David when persecuted by Saul, or of Israel groan-
ing under Chaldee conquest.^ Once again. For the
outpouring of penitence it would make little real
difference if we should have to give up the naturally
helpful thought of Psalm li as being David's prayer
for pardon and cleansing after his great sin, and
regard it rather as an expression of national peni-
tence for sins of idolatry, belonging to the time of

1 Driver, Introduction to the Literature of the Old Testament^
p. 360.

THE PSALTER 107

the Exile. ^ To regard the Psalms more generally
(by no means exclusively) as the voice of the com-
munity, rather than the cry of an individual, may
make them more appropriate for congregational use.
It has been well said on the other side, that " in
contending for an individual and personal signifi-
cance we do not exclude a wider collective reference,
just because it is the property of a good lyric to
express what is deepest in the poet^s own feelings,
and what appeals to the hearts of the largest num-
ber of readers."' ^ It seems clear that a good many
psalms, originally of a more personal character, were
re-edited for public worship in the Temple.^

(b) On the other hand, all will recognise that " a
psalm gains in point and reality if we can give it an
historical or personal background."* Moreover, a
knowledge (where it may be had) of its date and
authorship throws light upon the religious history
of Israel and the course of God's dealings with His
people. We shall see more in Christ's and the
Christian use of the Psalms, if we learn what we
can (and this may not be very much) of the original
circumstances which gave rise to the several psalms,

1 Driver, Introduction to the Literature of the Old TestaTnent,
367 N.

2 Robertson, Poetry and Religion of the Psalms^ p. 276.
2 San day, Inspiration, p. 193.

* Kirkpatrick, Psalms, p. xxxvii.

108 USE OF HOLY SCRIPTURE

the moral and spiritual environment which a psalm
reveals. Thus we shall see zchat Christ fulfilled as
our High Priest, as Captain of our salvation, as de-
voted Servant of the Lord, the representative of the
chosen people, as the ideal j\Lin. " The earliest
Jewish liigher critics,""' who prefixed the titles and
historical notes to the Psalms, ^^ deserve credit (as
has been said) at least for perceiving the importance
of knowing the historical setting of a Psalm, even
if they were not very acute in determining it."'^

The view of the Psalter as a collection of hymns
by many authore in the nine hundi-ed years between
David and the Maccabees (for it includes composi-
tions belonging probably to both these dates ^) gives

1 Tlic Old Testament from the Modern Point of View, by the
Rev. L. W. Batten, p. l^6S.

The titles to the psalms generally were apparently only fixed
when the psalms came into common use in the Temple service
after the Return from Babylon.

a. The musical and liticrgical notices in the titles probably
belong to the period of the second Temple, when these subjects
became prominent, though they may be older.

h. The historical notices were probably of late origin also.

c. For the probable explanation of the supposed names of
authors, see the next page.

2 Probably but few psalms are earlier than the seventh
century n. c. Psalms xlix, Ixxiv, Ixxix are with considerable
probability referred to the INIaccabean period. For dates of
the Psalter, see Kirkpatrick, Library of the Old Testament, Note
B (criticising Cheyne), and Introduction to The Psalms ; Driver,

THE PSALTER 109

a far wider assurance of sympathy with the manifold
experiences of man and of the Church than could
be expected in the work of a single poet, or of a
small group of psalmists. " It is the surprising
variety of mood and subject and occasion in the
Psalms (called forth by the varied circumstances of
individual or national life) which gives them their
catholicity, and, combined with their deep spiritual-
ity, fits them to be the hymn-book not only of the
second Temple, but of the Christian Church,"" ^ —
which enables us in the New World in the twentieth
century, equally with Christians in the Apostolic
age, to find in the Psalter, as we repeat it in our
daily service, prayers applicable to all sorts of present
needs and anxieties.

" A general truth is always finding fit and fitter
illustrations as history goes on. No doubt many of
these psalms, like all popular lyrics, would be sung
often from time to time, and on every occasion
be found suitable to the circumstances of those
using them. In a sense it may be said that all great
truths are prophetical ; the more fundamental they

Introduction to the Lit. of the Old Testament^ pp. 362, 363 ; Robert-
son Smith, Old Testament in JevHsh (JJiurchy p. 205 ; Sanday, In-
spiration, pp. 192, 270 ; Davison in Hastings' Dictionary, vol. iv,
"Psalms."

1 Driver, Introdvxtion, pp. 346, 355.

110 USE OF HOLY SCRIPTURE

are, the more will they find recurring illustration and
exemplification as history is unfolded." ^

David's name, as that of the most notable con-
tributor, is given to the whole book, as the Psalter,
the chief contribution, gives its name to the collec-
tion of Hagiographa.2 -^^j^e division of the Psalter
into five books (plainly marked in the Revised Ver-
sion 3) was earlier than the Septuagint translation,
for this has the doxologies with which the several
books close, and the first three of these doxologies
are probably editorial additions ; but this fivefold
division was probably a comparatively late arrange-
ment in imitation of the five books of the Law.
A better threefold division is suggested,* itself re-
sulting from the union of smaller collections.

The first division, comprising Psalms i-xli, may
be called " Davidic ; '' all but three ^ (i, ii, xxxiii) of
the Psalms contained therein bear his name, not
necessarily as pointing to his authorship, but rather

1 Robertson, Poetry and Religion of the Psalms, p. 144.

2 Comp. Dr. J. P. Peters 's lecture on " The Psalter in the
Jewish Church and in the Christian Church," in Lauda Sion,
New York Church Club Lectures, 1896, pp. 12, 13.

3 Bk. i, Pss. i-xli ; bk. ii, Pss. xlii-lxxii ; bk. iii, Pss. Ixxiii-
Ixxxix ; bk. iv, Pss. xc-cvi ; bk. v, Pss. cvii-cl.

^E.g., Robertson Smith, OZf? Testament in Jewish Churchy
p. 200, Kirkpatrick, Library Old Testament, p. 31.

5 I do not count our Ps. x, which is really a single poem
with ix.

THE PSALTER 111

marking the psalms as belonging to the original col-
lection called by his name.^

The second division, comprising Psalms xlii-
Ixxxix, is "Elohistic," this peculiarity as to the
use of the divine Name being probably due to the
editor's revision.

The third division, comprising Psalms xc-cl, is
mostly anonymous, with a few Davidic psalms that
had not been included in the earlier collections.

On the formation of the Psalter I may be per-
mitted to quote Dr. Sanday's helpful summary and
illustration : ^ " Thus much is clear. The Psalter
as we have it is made up of a number of smaller
collections, which once had a separate existence. The
best analogy for the history and structure of the
Psalter would be that which is supplied by our own
hymn-books. Just as the hymns of Watts and
Wesley, of Newton and Cowper, of Lyte and Keble,
have been to a greater or less extent incorporated
into succeeding collections, so also a number of
minor collections have contributed to make our
present Psalter."

1 So in the New Testament " David " seems to be equivalent
to the Book of Psalms. With the title "Psalms of David"
may be compared the *' Proverbs of Solomon," where the
book itself indicates that other collections also are contained
in it.

2 Inspiration^ p. 193.

112 USE OF HOLY SCRIPTURE

The names, like Asaph or the sons of Korah, in
the titles of the Psalms are supposed to mark the
Psalm as belonging to the hjmn-book of the Leviti-
cal choir or guild that claimed descent from Asaph
or from Korah. So the Precentor's collection is
probably the meaning of the title "Of or for the
Chief Musician."' The preposition Lamed denotes
origin rather than in the strict sense authorship.^

The Imprecatory Psalms undoubtedly are a real
cause of difficulty and distress to many serious and
religious persons. " I do not like to hear them, and I
will not join in them, and I cannot think how a
clergyman can say them.'' This is the sort of expres-
sion of repulsion and perplexity that we not uncom-
monly meet with. " Can it be right to utter such
words in Christian worship ? " it is asked. " How
can they be harmonized with the teaching of Jesus
Christ concerning forgiveness such as we read in the
Sermon on the Mount ? " In reply I may quote
what has been well said where a forced or laboured
defence would not be looked for or found, by Prof.
W. T. Davison in Hastings' Dictionary of the
BihU?

1 See, besides the writers quoted above, Robertson, Poetry and
Religion of the Psalms, pp. 136, 137. 2 Vol. iv. p. 158, B.

THE PSALTER 113

"The Imprecatory Psalms are better understood
than they once were. Those who read into them
a coarse vindictiveness are now seen to be no less
wide of the mark than those who in a mistaken zeal
contended that all the utterances of godly men in an
inspired Bible must be justifiable by the highest
standard. But the solution of a moral problem is
not found in a timid compromise between extremes.
The strong language of Psalms vii, xxxv, Ixix, cix,
and some others, is not to be blamed as an exhibition
of a personally revengeful spirit. The law condemns
this as well as the gospel ; and in the Psalm which
contains the strongest language the writer disclaims
such culpable resentment (cix, 4, 5, ' For the love
that I had unto them, lo, they take now my con-
trary part : but I give myself unto prayer. Thus
have they rewarded me evil for good ; and hatred for
my'good wiir). Compare Psalms xxxv, 13, 'Never-
theless when they were sick, I put on sackcloth, and
humbled my soul with fasting : and my prayer shall
turn into mine own bosom.'"

So far as David himself is concerned (though none
of the Psalms in question appear to be really his),
he was (as Dr. Kay points out ^) a remarkable example
of patience under multiplied wrongs, and of magna-

1 In his invaluable Commentary on the Psalms (unhappily
now out of print), p. 4.67.

114 USE OF HOLY SCRIPTURE

nimitv to his foes when he had them in his power.
Psahn XXXV seems to me a good illustration of the
point to be seized on in the imprecatory psalms, —
the singer's absolute faith in and reliance upon God's
justice. The desire and claim of the psalmist is
that it may be made plain that " The Lord shall
stand at the right hand of the poor, to save his soul
from unrighteous judges.'' ^ " Let not them that trust
in thee, O Lord God of hosts, be ashamed for my
cause : let not them that seek thee be confounded
through me [and my misfortunes, not my faults], O
Lord God of Israel." ^ God's vindication of His
servants, and of the cause of right and truth, was called
for in ways that were natural at the time, in the ab-
sence, especially, of any clear revelation of the resur-
rection of the dead and of eternal judgment. ^ With
their limited horizon, the immediate manifestation of
God's righteous judgment was impatiently demanded.
For the Psalmists it was practically Now or Never.
With the clearer view of the future world vouchsafed
to us, we have learned both to wait patiently, and
to look for a worthier display of the divine character
and power in overcoming evil with good after much
long-suffering. * " O let the vengeance of thy ser-
vants' blood that is shed be openly showed upon the

1 Ps. cix. 30. 3 Hcb. vi. 2 ; comp. 2 Tim. i. 10.

2 Ps. Ixix. 6, 34. 4 2 Tim. ii. 24, 25.

THE PSALTER 115

heathen in our sight,'' the Christian Church may
still cry. I But she has learned from her Master (who
came not to destroy men's lives but to save them)^
in what that longed for vengeance should consist,
in a victory as blessed to the vanquished as to the
conqueror.

"It may indeed be well to consider whether the
Old Testament saints, in the vigour and simplicity of
their piety, did not cherish a righteous resentment
against evil which the more facile and languid moral
sense of later generations would have done well to
preserve. ' O ye that love Jehovah, hate evil ' is an
exhortation that belongs not to one age, but to all
time." ^ " Do not I hate them, O Lord, that hate
thee : and am not I grieved with those that rise up
against me ? Yea, I hate them right sore : even as
though they were mine enemies." ^ It has been truly
said, "An identity of wishes and aversions, this
alone is true friendship." Certainly, the fear of the
Lord is to hate evil. Was it not of Dante that it
w'as said, he was a good lover, because he knew how
to hate ? Some words of Bishop Thirlwall, I think,
first made clear to me the weakness and flabbiness of
that general " amiability," which some people are apt
to identify with Christian charity, — not sufficiently in

1 Luke ix. 55. 2 Davison as above.

3 Ps. cxxxix. 21, 22.

116 USE OF HOLY SCRIPTURE

love with anything to hate its opposite. Speaking
of Thackeray, and defending him from the charge
of being cynical, which the dulness of many attrib-
uted to him. Bishop Thirlwall said, " I believe that
nobody loved more everything and everybody that
was worth loving. But what would have been the
value or merit of such love if he had not keenly per-
ceived and felt the difference between that which was
to be loved and that which was to be hated, or had
shut his eyes to the dark side of the world ? "' ^

We must learn to distinguish not merely between
personal injuries (as we regard them) and real wrong-
doing, but also between the evil deed and the evil
doer. Seeking to see all from God^s point of view,
we shall learn to love the sinner while we hate the
sin ; to hate sin — all sin — wherever we see it, and
first of all, where we are most responsible for it, in
ourselves ; and to love the sinner, not with the love
of complacence, but with that love of pity which
moved the all holy God to give His only begotten
Son for and to the fallen world, that whosoever
believeth in Him should not perish in his sin, but,
being delivered therefrom, should have eternal life.^
Let intelligent Christians, then, join in these denun-
ciatory Psalms without scruple of conscience, thank-

1 Letters Literary and Theological, p. 243.

2 John iii. 16.

THE PSALTER 117

ing God for the fuller knowledge and the higher
standard He has given us, and aiming the denuncia-
tions (clothed of course in figurative language)
against moral evil, all that contradicts God's will
and insults His sovereignty, and knowing that per-
sonal beings fall under the woes only so far as they
wilfully and persistently cling to and wrap them-
selves in the evil from which God, the Creator, the
Redeemer, and the Sanctifier, is ever seeking to dis-
entangle them. In the end His wrath must be
revealed (and in that revelation all who are true-
hearted will exult) "against all ungodliness and
unrighteousness of men who hold down the truth in
unrighteousness. "" ^ This zeal for God's honour, this
passionate desire for righteousness, are as much feat-
lU'es in the picture of the true worshipper set before
us in the Psalms as are the elements of meekness,
penitence, and patient suffering.

To conclude. The Psalms we value and recite as
utterances of the human soul to God in varying cir-
cumstances, and with varying degrees of discernment
as to the manifold ways in which His purposes shall
be accomplished. They are taken up by our Lord,
the perfect man ; in Him they find their highest and
deepest meaning. From Him we receive them, and
seek to use them with His intention by the aid of

1 Rom. L 18 ; Rev. xi. IT, 18, xviii. 20, xix. 2.

118 USE OF HOLY SCRIPTURE

His Spirit. And we will set ourselves to become
really familiar with this divinely provided manual of
devotion (so tender and so strong), to know our way
about it, and where to turn for prayers and hymns
suitable for different experiences and needs, for psalms
of penitence and supplication, of praise and thanks-
giving, of instruction and of colloquy with God.
This, my brothers, you should do for your own use,
and in view likewise of your future ministry to others,
that, through his knowledge of this, as of other parts
of Holy Scripture, " the man of God may be com-
plete, furnished completely unto every good work '""
— and word.^

1 2 Tim. iii. 17.

LECTURE V

THE READING OF THE OLD TESTAMENT

In treating of the reading of the Old Testament in
the public worship of the Church we cannot ignore
a considerable change of front among scholars and
thoughtful men in regard to the Old Testament, or
as to the nature of the methods by which God's
revelation of Himself in the Old Testament has been
conveyed.^ This changed view has led to a neglect
of private reading of the Old Testament, and to
questions as to the profitableness of its use in public
worship. There is an uncomfortable feeling abroad,
which we shall do well frankly to face. Knowing
that the traditional authorship and dates of large
portions of the Old Testament are questioned (for
conspicuous instances may be mentioned Deutero-
nomy and the Pentateuch generally, the latter part

1 Sanday, Oracles of God^ p. 7 ; comp. Ottley, Aspects of
the Old Testament^ p. 7 ; Kirkpatrick, Div. Library of the Old
Testament, p. 88.

119

120 USE OF HOLY SCRIPTURE

of Isaiah, and Daniel), people imagine that the value
of the books and their religious teaching is thereby
impaired, if not destroyed. The same result is apt
to follow in many minds from doubts being thrown on
the historical character or accuracy of several books
(again to take conspicuous instances, Jonah, Chroni-
cles, Esther). And again difficulties are occasioned
by the imperfect morality shown in different parts
of the Old Testament, e. g., in the stories of the
patriarchs, the wars of extermination, the impreca-
tory psalms. The facts underlying these objections
being generally acknowledged, and arguments in
denial regarded as forced, the question is asked,
What is the good of our reading these Old Testa-
ment books, or the great mass of them ?

By way of reply our object should surely be, and
I feel confident we can attain it, to offer reasonable
explanation of these facts, and then to show that
rightly understood, instead of furnishing valid ob-
jections to reading the Old Testament Scriptures,
they point to distinct advantages afforded by the
practice.^

1 As an illustration of this treatment of the Bible, I would
refer (without adopting all the positions there taken) to An
Introduction to the Study of the Scriptures by the Bishop of Ripon,
Dr. Boyd Carpenter, in The Temple Bible. Comp. the Rev. Dr.
J. Lewis Parks's lecture on " Holy Scripture " in the Church-
man's League Lectures ^ Washington, 1902.

THE OLD TESTAMENT 121

(1) First ; many difficulties are at once forestalled
when we recognize that the revelation which we have
in the Old Testament of God's being and character,
of His mind and purpose, belongs to a preparatory
stage of His self-manifestation, given TroXf^e/ooi? Kal
TToXurpoTra)?, in many fragments and in many fashions,
unto the fathers.^ In the very imperfections that
mark the lives of His servants in early times, and
their conceptions of divine things, we see an illustra-
tion of God's patience and consideration, teaching
men as they were able to receive His word, leading
them on gently step by step to higher levels of
thought and conduct. This thought may surely be
full of comfort when we are tempted to be dis-
couraged at our own slow progress ; it should serve
likewise as a pattern for our dealing with others,
whether individuals, classes, or races, in lower stages
of spiritual development. It can hardly be necessary
to point out how the New Testailient writers, and
our Lord's own teaching, recognized this condescen-
sion and adaptation of divine teaching to the actual
needs and capacities of people in older times. In
the sermon on the mount what " was said to them
of old time" (there is no doubt that the dative gives
the right translation here) is distinctly contrasted
with the fuller, deeper teaching which Christ gives
1 Heb. i. 1.

122 USE OF HOLY SCRIPTURE

to His disciples, in no way contradicting but expand-
ing the old precept and showing the reach of its
spirit. 1

So with the permission for divorce given in the
Mosaic law on account of the hardness of men's
hearts.2 These laws were all on an upward line ;
they restrained within certain limits what outside
the discipline of the divine school was far more un-
bridled in the indulgence of passion or revenge ; they
prepared the way for the fuller teaching which should
be given in more advanced classes (so to speak) of
God's scholars. The kindergarten with its object
lessons and baby language precedes and prepares the
way for the inculcation of principles to those who
have mastered its early teaching. Bishop Gore sums
up the explanation of St. Chrysostom on this subject
as showing that "it is the very merit of the Old
Testament that it has taught us to think things
intolerable, M'hich under it were tolerated." ^ In the
Book of the Covenant, Ex. xx. 23 — xxiii. 33, —
next to the Decalogue itself the oldest and simplest
of the codes embodied in the Pentateuch — the law
of retaliation, eye for eye and tooth for tooth, was

1 Matt. V. 21, 2T, 33, 38, 43.

2 Matt. xix. 7, 8.

3 Lux Mundi (19th ed.), p. 241. See Chrys. Horn, in Matth.
xvii. 5, 6. (Montfaucon, t vii. pp. 262, 263.)

THE OLD TESTAMENT 123

probably in the first instance a mitigation of exist-
ing practice ; it seems to have meant not " an eye
shall be exacted,"" but " only an eye may be exacted/'
And " side by side with this principle," Dr. Sanday
points out, "we have the germs of another which
was destined ultimately to supersede it. The Chris-
tian precept is, ' Love your enemies.** But a distinct
step has been taken towards loving one"*s enemy when
it is laid down that his ox or his ass are not to suffer,
that they are to be restored to him when they go
astray, and that, enemy though he is, if his ass
should fall under its burden it is to be relieved.
The consideration which is extended to an enemy's
chattels may soon come to be extended to himself." ^
(2) Closely connected with the plan of God, made
clear by a study of the Old Testament Scriptures,
gradually to reveal Llimself through preparatory
stages up to the full disclosure of His character
and mind in Christ, is the thought which the read-
ing of the Old Testament should constantly bring
home to us of the enormous debt we owe to the life
and teaching of Jesus Christ, in raising our standards
and illuminating our darkness. We are so accus-
tomed to the radiance of Christianity ; it has become
so much a part of the mental and moral atmosphere
we continually breathe, that we do not realize how
1 Sanday, Insinratioiiy p. 182.

124 USE OF HOLY SCRIPTURE

different life would be without the grace and truth
that came by Jesus Christ.^ The very imperfections
of Old Testament religion, its crudities in worship
and limitations of thought, the weakness and im-
potency of the law on which St. Paul continually
dwelt, — all that sometimes startles us in reading
its sacred books, should by the very shock we feel
help us to recognize how great are the special gifts
of the Christian religion, and give meaning to our
Whitsuntide preface at the Eucharist, wherein we
give thanks that we have been "brought out of
darkness and error into the clear light and true
knowledge of God and of His Son Jesus Christ.""*
Is it not for lack of this realization of what we
owe to Christianity — even those who but poorly cor-
respond with its teaching — that persons are tempted
to take up with various un-Christian theories or
philosophies, — Buddhism, Theosophy, or Agnosti-
cism? Rejoicing in the security and refinements of
civilization, which are really due to Christian influ-
ence ; accustomed to the thought of God as a gracious
Father, which is learned from His Son's revelation
of Him ; with light thrown on death and the future
world by Him who brought life and immortality to
light, — they take these blessings as a matter of
course, and fondly imagine that if the Christian ele-
1 See lUingworth, Reason and Revelation, p. \5\.

THE OLD TESTAMENT 125

ments were substracted from the world's life and
thought, all would remain much as before, with per-
chance only a few unnecessary restrictions on thought
or conduct removed. In the complaint of God
through the Prophet,^ " They knew not that it was
I who healed them ; who taught Ephraim to walk,
who in mercy lifted off the yoke" of bondage to
passion and greed and cruelty, and set before them
the wholesome food whereby, albeit all uncon-
sciously, their life, personal and collective, has been
nourished and developed. Alas, denying the Son,
they are bound by degrees to lose the knowledge of
the Father also whom He declares.^ We on the
contrary will protest, " Thou hast been our succour :
leave us not, O God of our salvation." '^

(3) In another aspect the moral teaching of the
Old Testament, and of its early books, is of the
greatest value, in that they set before us examples of
great, and in a sense of isolated, virtues, that could
be illustrated better in early times than when life
and character became more complex. The stories of
the Old Testament worthies, summarized from a par-
ticular point of view in the eleventh chapter of
Hebrews, fasten attention on great outshining points
of character. The faith of Abraham and his will-

1 Hos. xi. 3. 2 1 John ii. 23.

^ Ps, xxvii. 11.

126 USE OF HOLY SCRIPTURE

ingness at what he supposed to be God''s word to
sacrifice his son, the dutifuhiess of Isaac as son and
husband, the purity and unselfishness of Joseph, the
generosity of David, the unworldliness of Daniel, —
all are exhibited on a large scale, as was possible in
simple days, and as prominent characteristics are
seen in the conduct of children. It is by fastening
on these leading points in characters drawn large and
with a free hand, that we gain the real help which
much of the Old Testament is intended to afford.

Specially attractive as these stories are for children
in years, they are no less valuable for children in the
faith, for persons or nations in lower stages of re-
ligious development. One can well imagine that the
stories of the patriarchs or of characters in the his-
torical books (the works of the " former prophets '")
might be most suitable for the instruction of cate-
chumens in many mission fields, leading up to the
more subtle and complex ethical and spiritual teach-
ings of the New Testament, as natural virtues must
ever be the foundation of those which are called
supernatural. For many in our ordinary congrega-
tions I am sure the Old Testament stories afford a
most helpful stepping-stone to higher things, having
that link with common life — both personal and
national — which they do not so readily grasp in the
New Testament.

THE OLD TESTAMENT 127

(4) Again, we must never forget that the Old
Testament Scriptures still have their part to play in
the insistence on that side of God's revelation which
is specially emphasized in the older books of the
Bible. The holiness of God, His hatred of evil, the
sureness of His judgments on wrong-doing — while
all this is clear in the teaching of our Lord and His
apostles,^ it was specially the function of the Law
and the Prophets to enforce these truths. ^ They
belong especially and necessarily to the fundamental
instruction, without which the aspects of God's char-
acter later revealed would almost certainly be misin-
terpreted. The Law, in the widest sense, was and is
still the TraiSaycoyo^, the tutor to give preliminary
instniction that man may be prepared for the higher
teaching of Christ.^ The recognition of God's re-
quirements, the sense of our need both of forgive-
ness for sins and failures, and of help to correspond
with His commands, these convictions must be brouo-ht
home, and that continually, if Christ's offers of par-
don and grace are to be appreciated. " The preach-

1 Matt, xxiii. 23-33 ; Mark ix. 42-48 ; Rom. ii. 2-9 ; 2 Thess.
i. 6-9 ; Rev. vi. 14-17, xxi. 8, 27.

2 Heb. xii. 18-29.

3 Gal. iii. 24. See a sermon (xii) on *' The Tutorial Office of
the Jewish Law " in Dr. Liddon's Sermons on Some Words of St.
Paul, and another on the same subject ("The Law and the
Gospel ") in an Advent course (1880), published under the title
Present Church Troubles,

128 USE OF HOLY SCRIPTURE

ing of the cross '' has often been fruitless because
the divine order has not been observed. The New
Testament has been practically placed before the Old
Testament. St. John Baptist, the preacher of re-
pentance, has not prepared the way for Christ. The
conviction of sin should have preceded the pointing
to the Lamb of God who taketh away the sin of
the world.

Moreover, our Lord's use of the Old Testament in
reply to the temptations of the evil one shows that
for the most advanced in the service of God the old
Scriptures have still their practical value, as belong-
ing to the sword of God's word which the Spirit
provides, whereby the crafty insinuations and fal-
lacious subtleties of the father of lies should be
pierced and exposed. To each of the suggestions
recorded in our Lord's narrative of the Tempta-
tion, Christ replied by a quotation from Deuter-
onomy, " It is written, Man shall not live by bread
alone, but by every word that proceedeth out of the
mouth of God ; " " It is written, Thou shalt not
tempt (i. e., wrongly put to the test) the Lord thy
God ; " " It is written. Thou shalt worship the Lord
thy God, and Him only shalt thou serve." ^ The

J^ Matt. iv. 3-10 ; Luke iv. 3-10. The author may be allowed
to refer to his Baldwin Lectures, Christ's Temptation and OurSi
pp. 81-83.

THE OLD TESTAMENT 129

old words addressed to Israel, since they proclaim
fundamental truths, have a universal application,
and last on for ever. They belong to all sons of
men, and to the Son of man. This of course is but
a sample (but it is evidently intended to be this)
of the way in which we should store up for use the
exhortations, and promises, and warnings of the
older Scriptures as we read them in private or in
public.

(5) " The old lesson-book," as has been said, " is
not to be thrown away, or kept merely as an archaeo-
logical curiosity. It is to be re-studied in the light
of the further revelation of Christ's life and teaching
and work.'"* ^ This is true. It is also to be remem-
bered that a knowledge of the Old Testament is
necessary to a right understanding of the New Testa-
ment. " It may safely be said, that either the Old
without the New Testament, or the New without
the Old were equally an enigma. The two are
mutually interpretative."^ Much of the language
of the New Testament would be unintelligible, or
liable to misapprehension, without the key which the
Old Testament supplies ; for instance, the whole
region of thought (as well as the separate expressions)
concerning sacrifice. The proclamation of our Lord

1 Kirkpatrick, Library of the Old Testament^ p. 113.

2 Freeman, Principles of Divine Servicey vol. i. p. 344.

130 USE OF HOLY SCRIPTURE

as the Lamb of God which taketh away the sin of
the world,^ His giving His Hfe a ransom for many,^
the blood of the new covenant,^ and the sprinkHng
of the blood of Jesus Christ,* the conception of Him
as the high priest who enters within the veil ; ^ all
these expressions (which I purposely take from dif-
ferent portions of the New Testament, and which will
be recognized as mere samples of its constant lan-
guage) would be meaningless without familiarity with
the Old Testament ceremonies or prophecies which it
is claimed are fulfilled in Christ our Lord.

In the Old Testament we see heathen ideas of
sacrifice elevated and purged,^ and so a preparation
made for the spiritual conception of Obedience as
the only true and acceptable sacrifice, taught in the
New Testament and realized in our Lord Jesus
Christ,'^ who both offers Himself without spot to
God, an offering of sweet savour on behalf of all,^
as their Representative and Leader, and by the

1 John i. 29.

2 Matt. XX. 28 ; Mark x. 45.
2 Luke xxii. 20.

4 1 Pet. i, 2.

6 Heb. iv. 14, vi. 20, x. 21.

<5 See Bishop Moorhouse, Teaching of Christy pp. 11-19, and
C. F. Burney in Contentio Veritatis, p. 180.

7 Heb. x. 5-10 ; Phil. ii. 8.

8 Eph. V. 2.

THE OLD TESTAMENT 131

communication of His life, represented by His blood,^
enables His disciples with ever-increasing reality to
offer themselves to the Father, along with Him their
Head, as a holy and living sacrifice, their reasonable
service.^

(6) Having thus rapidly glanced at some of the
chief purposes for which the Old Testament is read
in the Christian Church, and having seen its profit-
ableness for "teaching, for reproof, for correction,
for instruction in righteousness,"' ^ we are in a posi-
tion to see how little the results of critical study
interfere with the legitimate use of the old Scriptures.
The time is past (we may thankfully acknowledge)
when " it did not seem possible to be critical and yet
reverent, devout and yet candid." * Let us consider
in this light some results generally (not universally)
acknowledged, of sober criticism as distinct from the
guesses of individual speculation.

(a) Does it make any difference for the moral and
religious teaching of Deuteronomy, for such purposes
as those for which (as we have seen) Christ used the
book in the Temptation, if we regard the book as
containing not what Moses actually said on the plains

1 See the Note on "The idea of Christ's Blood in the New
Testament" in Westcott's Epistles of St. John, p. 34.

2 Rom. xii. 1. See note on p. 104..
s 2 Tim. iii. 16.

* Sanday, Oracles of God, p. 13.

132 USE OF HOLY SCRIPTURE

of Moab, but admonitions conceived in the spirit of
Moses and first addressed to the men of Manasseh's
or Josiah's time?^ "The modern critical theory
does not regard Deuteronomy as a ' pious forgery ' or
' fiction "* [as is sometimes supposed]. The writer
makes use of an older legislation, and reformulates it
in accordance with the needs of his times. The
antiquity of the great bulk of the laws of Deuter-
onomy can be proved ; while such laws as are really
new are but the logical and consistent development
of Mosaic principles." 2

(b) If it should be proved (as is now supposed with
great probability) that the Levitical law as we have
it belongs to the time of the Return from the Cap-
tivity, and is a manual of priestly directions for the
second Temple, this would in no way interfere with
its value as setting forth in symbolic form great laws
of sacrifice, which were perfectly realized in our Lord
Jesus Christ. Mosaic institutions of sacrifice, which
were themselves probably modifications of existing
Semitic customs, might well be developed and elab-
orated, as their inner meaning was, under the con-

1 Kirkpatrick, Library of the Old Testament, pp. 46, 47. The
internal evidence for the late date of Deuteronomy is well given,
and in a way that the English reader can appreciate it, in
Batten's TJie Old Testament from the modern point of view ^ ch. iii.

2 Burney in Contentio Veritatis, p. 203.

THE OLD TESTAMENT 133

tinual teaching of the Spirit of God, more and more
perceived.^

(c) The case is much the same with the gi'ouping
of writings by different authors under the name of
some great master, like Isaiah or Zechariah. Mod-
em ideas of Hterary propriety were not then preva-
lent, especially in the delivery of God's word. The
prophet counted for little ; the message was every-
thing.2 Why should it not be so with us who hear
and read ?

1 a ^^Q (.a,n recognize in our Pentateuch different strata of
priestly and ceremonial laws. They have come down to us
from different periods of the history. When we once grasp this
idea firmly, we see that it would be as much a mistake to afSrm
that the Priestly Laws were created e?^ Hoc in the days of the
Exile or of Ezra, as to maintain that they had been promulgated,
in the form in which they have come down to us, in the days of
Moses." — Bishop H. E. Ryle, Canon of the Old Testament,
pp. 27, 28.

2 Archbishop Benson, Third Visitation Charge at Canter-
bury, Fishers of Men, p. 89. " The authorship of the Books is
sometimes spoken of as of supreme importance. But is it
essential that I should know the author r Is it on that or is it
on the contents of the treatise that my faith hangs ? I do not
know the author of the Epistle to the Hebrews. Every at-
tempt to fix him is beset with difficulties. Yet that book is
the bridge between the Old and the New Testament, and
no position or name of writer could strengthen it. I have
no doubt that St. John the Apostle wrote the fourth Gospel,
but if I thought some other had composed it, I should have one
more surprising genius to admire Avith veneration, but it would
not diminish the value of his Christ, of the Life and Light of
the world."

134 USE OF HOLY SCRIPTURE

" Let it not trouble you whether the writer be of weight or no,
Whether his name be great or small.

But let the love of simple truth draw you to read your book.
You must not ask who said it,
But what is said — attend to that.
God's truth remains for ever though men pass away.
And, without caring for the person of the writer,
God speaks to us in many ways."^

(d) Once more ; if portions of the Old Testament
that had been commonly regarded as historical are
now seen to be dramatic like Job, or in part alle-
gorical like Jonah or some of the early chapters
of Genesis,^ or in part to idealize history like the
Chronicles^ reading back into the events of earlier
days something of the writer's own time and views,
and so colouring the narrative^: do such positions,
if accepted, make the Old Testament Scriptures
less valuable for their religious purpose, to make us
wise unto salvation, " to teach us about man and
his need of Christ, about God and His purpose for
humanity, about the conditions of acceptable wor-
ship and the attainment of perfect character ? " *

1 Imitation of Christ (Musica Ecclesiastica), i. v.

2 On the probable origin of these stories as selected and
purged pre-historic legends, and on their religious significance,
see The Early Narratives of Genesis, by Bishop H. E. Ryle.

^ For a careful examination and estimate of the Chronicles
see ch. xii of Driver's Introduction to the LiteratiLre of the Old
Testament.

* Ottley, Aspects of the Old Testament^ pp. 48, 49.

THE OLD TESTAMENT 135

The writers of the Old Testament (it must always
be kept in mind) do not profess to be naiTating,
like the apostles, what they themselves have seen and
heard. The writer of Genesis, for instance, (at what-
ever date) makes no claim to have been an eye-
witness of the Creation, the Fall, or the Flood.
The "former prophets" wrote their stories of the
Judges and the Kings, not as annalists (to whom in-
deed they frequently refer readers who desire more
detailed accounts) but (as the very title given
them by the Jews implies) from a religious stand-
point, tracing God's hand in the history, pointing
continually to its moral lessons.

Would the play of Macbeth be thought less
valuable as a study of character because Shakespeare
built on and around the traditional story of the
person many incidents not actually historical ?
"That which is really important is that the nar-
rator has handed down a conception of man's rela-
tionship to God which commends itself to the human
conscience in all time, and lays the basis for moral
and spiritual progress. He is a prophet, inasmuch
as his mission is to convey to the world the mind
and purpose of God with regard to man. Whether
in developing his theme he confines himself to facts
of history or draws to some extent upon his im-
agination is a question of subordinate importance.

136 USE OF HOLY SCRIPTURE

interesting the historian rather than the reHgious
thinker." ^

In the same way we may well believe that in
the intercourse described between God and man the
organ of vision may often have been the eye of the
spirit and not the bodily eye. Most of us, I sup-
pose, have been accustomed to think this must have
been the case with the sights beheld and the voices
heard by St. John in Patmos.^

" The testimony of Jesus is the spirit of prophecy,""
and this testimony is given in manifold ways as with
manifold degrees of clearness.^

1 " The Permanent Religious Value of the Old Testament,"
by C. F. Burney, in Contenfio Veritatis, pp. 174, 175.

2 Sanday, Oracles of God, p. 49.

3 Rev. xix. 10. See The Old Testament as an Essential Part of
the Revelation of God, by W. Lock, Warden of Keble College, in
" Oxford House Papers," 3rd series. " In Bishop Butler's words,
' The general design of Scripture is to give us an account of the
world as God's world ' {Analogy, ii. c. vii) ; and therefore the
Church has carried the Old Testament, no less than the New, to
Gentile nations as well as to the Jews. She admits that the Old
is alwaj's subordinate to the New ; she supplies in her Creed a
guide to the central teaching of both Old and New ; but she
puts both into the hands of her converts. And the Old Testa-
ment justifies her trust no less than the New. The missionary
finds in it guidance for deahng with elementary stages of civ-
ilisation ; the mother finds simple stories by which her child's
faith and courage are awakened, — the preacher, an inexhausti-
ble store of character, true to life and reveahng moral truth in
every page ; the religious soul finds in the Psalms all the ex-

THE OLD TESTAMENT 137

(7) The newer, and I venture to say the more
scholarly, way of regarding the Old Testament may
involve the surrender of cherished ideas ; it will re-
quire more research and greater pains on our part as
students and as teachers. From all this we must not
shrink. We shall find a gain far more than compen-
sating for any loss we suffer. Sober criticism will be
found the ally, and not the enemy, of theology and
religion.^

(a) We shall gain, for instance, a more vivid real-
ization both of the Old Testament writers and of
their message, as we come to understand their actual
circumstances. Robertson Smith helpfully says,

pression that it needs of faith and hope and penitence ; th€
pious student turns back from the revelations of the New Tes-
tament, and finds foreshado wings, hints, types, of the Incar-
nation or the Cross in details of the earlier narrative. Just as
when we know the issue of a drama, we turn back and find
hints of the issue where we had not noticed them in our first
reading ; or, as the biologist who knows the final structure of
an animal can interpret the meaning of each line or curve in
the embryo ; so he who knows the meaning of the revelation
of the Gospel, can find traces of similar truths in the earlier
Scriptures, nay, finds the same truth there — the Presence of
One God ever working for one end, the redemption of man." —
p. 102.

1 Kirkpatrick, Library of the Old Testament^ pp. x and 23. I
should like to refer to some singularly helpful " Parish Clergy-
man's Thoughts about the Higher Criticism," by the Rev.
G. S. Streatfeild, in The Expositor for December, 1902.

138 USE OF HOLY SCRIPTURE

"Every word of God is spoken for all time, but
every word none the less was first spoken to a
present necessity of God's people." ^ Prof. George
Adam Smith's Booh of the Twelve Prophets must
with many have brought life and reality to what
before were pale and shadowy figures. Dr. Sanday
well says with reference to these and other such
studies : " Isaiah and Hosea and Jeremiah no longer
walk in a limhus Patruj?i, but we see them as they
were among the forces by which they were actually
surrounded. We see what they were as men ; we
see what they were as exponents of a message from
God ; we see the grand and glorious ideas which
stirred within them in all their richness and ful-
ness, conditioned, yet not wholly conditioned, by the
world of thought and act in which they moved.
AVe see these ideas linking themselves together,
stretching hands as it were across the ages, the
root-principles of the Old Testament running on
into the New, and there attaining developments
which may have been present to the Di^dne Mind
— though they cannot have been present to the
human instruments whose words went and came at
its prompting." ^

1 Old Testament in Jewish Church, p. 99.

2 Oracles of God, pp. 120, 121.

THE OLD TESTAMENT 139

(b) I have already pointed to the heightening of
the sense of God's patience and of the resourceful-
ness of His revelation in its adaptation to varying
circumstances, to which the critical study of the
earlier Scriptures leads. I may here quote the words
of Bishop Westcott with reference to the three-
fold division of the Old Testament Scriptures, as
representing progressive stages in Israel's training:

" The triple division of the Old Testament is
itself not a mere accidental or arbitrary arrange-
ment, but a reflection of the different stages of
religious development through which the Jewish
nation passed. The Lazv is the foundation of the
whole revelation, the special discipline by which a
chosen race was trained from a savage wilfulness
to the accomplishment of its divine work. The
Prophets portray the struggles of the same people
when they came into closer connexion with the king-
doms of the ^vorld. The Hagiographa carry the
divine lesson yet further, and show its working in
the varying phases of individual life, and in rela-
tion to the great problems of thought and feeling,
which present themselves by a necessary law in the
later stages of civilization.''^

1 Smith's Dictionary of the Bihle^ vol. i. p. 501, art " Canon
of Scripture."

140 USE OF HOLY SCRIPTURE

(c) While a re-arrangement of Old Testament
books, and a re-adjustment of ideas concerning some
of them, will doubtless occasion temporary disquiet
in a good many minds, it will be found that, through
these very processes which at first excite suspicion,
serious historical difficulties and contradictions are
explained.^ As an example one may refer to the
conduct of eminent servants of God, like Samuel and
Elijah, and to the general and unreproved disregard
of precepts concerning sacrifice tliroughout the times
of the Monarchy, inexplicable if the full Levitical
law had been given by God through Moses.^

(d) The later date now commonly given to the
Levitical law and to a large portion of the Psalter
points (as has been already said) to a wider and

1 See Sanday, Inspiration, at the end of lect. ii. He sum-
marizes the crucial points in critical theories of the Old Testa-
ment as follows, accepting them with a sense of gain rather than
of loss:

General : (1) The untrustworthy character of Jewish tradi-
tions or conjectures as to authorship unless confirmed by internal
evidence ;

(3) The composite character of many books ;

Particular : (3) The presence in the Pentateuch of a consid-
erable element which in its present shape is not earlier than the
Captivity ;

(4) The composition of Deuteronomy not long before its
promulgation by King Josiah, b. c. 621.

2 See Robertson Smith, Old Testament in Jeicish Church, lect.
ix, " The Law and the History of Israel before the Exile."

THE OLD TESTAMENT 141

more continual inspiration of Israel, a more helpful
and encouraging conception than that which prac-
tically concentrated divine teaching on a few pre-
eminent servants of God. "The great Lawgiver,
who was the founder, became also the personifica-
tion of Hebrew legislation, as David was of the
poetry, and Solomon of the wisdom of Israel, and,
it may be added, as Solon was of Athenian legisla-
tion." 1

(e) Above all, the religious standpoint of the Old
Testament writers is emphasized, especially as it is
seen in the use made (by the inspiration of selection)
of existing traditions, which are purified from their
grossness and the errors that would aff^ect their re-
ligious influence. Compare the Scriptural accounts
(there are probably two woven together) ^ of the
Deluge with the Chaldee story, and the contrast will
be evident. The polytheism of the older story,
with its representation of the disaster as due to the
whimsical caprice of rival deities, is replaced by the
representation in Genesis of the Flood as a manifes-
tation of the anger of the holy Creator at the cor-
ruption of mankind. Comparing the Hebrew and

1 Bishop H. E. Ryle, Canon of the Old Testameiit (2nd ed.),
p. 32.

2 See chh. xvi and xviii in The BooTc of Genesis in the light of
modern knowledge^ by the Rev. Elwood Worcester.

142 USE OF HOLY SCRIPTURE

the Assyro-Babjlonian narratives of the Flood, one
cannot fail to observe, as Bishop Ryle sums it up,
" the contrast between the cuneiform picture of the
deities, some angry, some interceding, some fright-
ened, some summoning the storm, others fleeing from
it ; and the Hebrew picture of the God of heaven
and earth, who alone inflicts the calamity as a pun-
ishment, alone abates it, and alone is the deliverer of
Noah and his family."" ^

Enough has, I trust, been said to vindicate the
Church's practice of reading in the proper and daily
lessons the Old Testament Scriptures as well as, and
along with, those of the New Testament. The first
lesson sometimes in its contrast with the teaching of
the second lesson, more often in its preparation
therefor, will be not less profitable in our day and
with our clearer knowledge of the origin and com-
position of the older Scriptures, than when these
were less critically examined, and less intelligently,
though certainly most devoutly studied. This does
seem to be required, that the people of our con-
gregations should be carefully and tenderly, but
frankly, taught in sermons and expositions (about
which I hope to say more in the concluding lecture)
the ascertained, or even the really probable, facts
^ Early Narratives ^ p. 115.

THE OLD TESTAMENT 143

(such as I have referred to in these lectures) about
the character of the Old Testament ; and, where the
teacher is qualified to do so, about the structure of
its books. So also with the New Testament. Thus
objections and difficulties may be removed, or, better,
their sting withdrawn by anticipation.

Speaking on this subject at the last Church Con-
gress in England, Dr. Kirkpatrick, to whose words I
have frequently referred, said : —

" New modes of thought, more searching methods
of literary and historical investigation, fresh discov-
eries of science and archaeology must necessarily
affect and modify the interpretation of the Bible.
The clergy are in duty bound to endeavour to un-
derstand the methods of criticism, to estimate the
validity of its results, and to consider how these
results, if true, must affect their teaching. For if
those methods are, generally speaking, sound; if
those results are, to any considerable extent, valid ;
readers of the Bible must be gently and gradually
prepared to accept them. The responsibility laid
upon the teachers of the present generation is to
guide those entrusted to their care through the
inevitable dangers of a time of change ; to show
that the Bible is not less the Word of God be-
cause we are forced, in the light of modern research,
to acknowledge that it does not possess many char-

144 USE OF HOLY SCRIPTURE

acteristics which it was once believed to possess, and
which have come to be regarded as essential notes of
a record of Divine revelation ; to explain how its
religious value is not diminished, but increased, by a
courageous treatment of it in the light of fuller
knowledge. The clergy who are to teach must
teach themselves ; they have promised to be diligent
in such studies as help to the knowledge of Holy
Scripture ; and some knowledge of modern criticism
is indispensable, partly that they may avoid basing
the truth of Christianity upon insecure foundations,
and defending positions which they will presently be
forced to abandon ; partly that they may not be
guilty of ignoring new light upon the meaning of
Scripture which God intends should be thrown
by the progress of modern thought.''''^

1 The Guardian, Oct. 15, 1902, p. 1472.

LECTURE VI

SOME PRACTICAL SUGGESTIONS

Our concluding lecture will be more varied in the
matter which it discusses than those which have
preceded, in each of which one special department of
the general subject was under consideration. Here
I must attempt in part to supplement what has been
already said, and more particularly to make some
practical suggestions in reference to the use of Holy
Scripture in the public worship of the Church.

1. First by way of supplement, after a fuller
treatment of the regular offices for the Eucharist
and for Morning and Evening Prayer, a few words
may be said concerning the use of Scripture in the
occasional services. In the plentiful provision of
lessons in the Anglican rite we see the desire to show
Scriptural warrant for every ministration, as the
continual exhortations were designed to explain the
meaning of the services now said in the vernacular.
These exhortations after three centuries may well be
10 145

146 USE OF HOLY SCRIPTURE

felt to be superfluous. But the value of the Scrip-
ture readings, which are by no means wholly of post-
Reformation origin, is undoubted.

Thus in the occasional offices we have a Gospel
lection prov ided for the ministration of Baptism to
infants and to adults ; a lesson from the Acts at
Confirmation ; a penitential psalm (cxxx) at the
Visitation of the Sick, and one of thanksgiving (cxvi)
at the Churching of Women ; selections from Psalms
xxxix and xc at the Burial of the Dead, with 1 Cor.
XV for a lesson. Our form of the Solemnization of
Matrimony has lost, with the second part of the Eng-
lish service, the psalms therein appointed for the
approach to the altar after the completion of the
betrothal. In the Burial office we may plead for
the provision of alternative lessons. St. PauPs
magnificent treatise on the Resurrection may be
regarded as both too long and too argumentative for
unvarying use. Such passages as the latter part of
1 Thess. iv (formerly read as the Epistle) and parts of
St. John V or vi (from which Requiem Gospels were
taken), with perhaps other readings from the Reve-
lation, might be allowed at the discretion of the
minister. Nor are our appointed psalms appro-
priate for the burial of children. Here, too, alterna-
tives might be taken from the much fuller rites
which in former times the Church lovingly provided

PRACTICAL SUGGESTIONS 147

for the commendation of her dying and departed
members, a provision which, without injustice it may
be said, our Prayer Book but meagrely reflects.
Speaking for oneself the longer time spent of old
by friends in psalmody and eucharist would be a
great gain on the appreciative memorial notices
which people nowadays draw up and send to the
Church newspapers, about which one always feels that
they must make the departed shiver as he now sees
himself in the clearer light of truth. What friends
will say for us or with us must surely be more com-
forting then than what they say about us ! ^

The Apostolic Constitutions at the end of the
sixth book give a convenient resume of burial rites,
to which we find scattered references in the Fathers.
" Without such observations [Jewish ceremonies of
purification after contact with the dead], assemble
in the cemeteries, reading the sacred scriptures, and
singing for the martyrs which are fallen asleep, and
for all the saints from the beginning of the world,
and for your brethren that sleep in the Lord, and
offer the acceptable eucharist, the representation of
the royal body of Christ, both in your churches and
in the cemeteries ; and in the funerals of the de-
parted accompany them with singing, if they were

1 Compare the striking words of the late Dean Church,
quoted at the end of the Preface to his Life and Letters^ p. xxiv.

148 USE OF HOLY SCRIPTURE

faithful in the Lord. For ' precious in the sight of
the Lord is the death of His saints.' " ^

2. Passing from the occasional offices I would
point to the advantage of the Prayer Book rule
according to which it is ordered, after the minds of
the ancient fathers (as the English preface "Con-
cerning the service of the Church "' declares) " that all
the whole Bible, or the greatest part thereof, should
be read over once every year ; intending thereby,
that the clergy, and especially such as were ministers
in the congregation, should (by often reading and
meditating on God's word) be stirred up to godliness
themselves, and be more able to exhort others by
wholesome doctrine, and to confute Ihem that were
adversaries to the truth ; and further, that the
people (by daily hearing of Holy Scripture read
in the Church) might continually profit more and
more in the knowledge of God, and be the more
inflamed with the love of His true religion.'' The
reading of the Scriptures in " such a Language and
Order as is most plain for the understanding both
of the Readers and Hearers " is an inestimable gain.
(«) While Roman Catholics are obliged to resort to

1 Apost. Const, bk. vi. vi. 30 (Lagarde, pp. 154, 194).
Ante-Nicene Lib. xvii. p. 175. Psalm cxvi seems to have
been commonly used in burial rites. See note, p. 177 of St.
Augustine's Confessions , in Oxford Library of the Fathers.

PRACTICAL SUGGESTIONS 149

other services for popular use, such as Litanies, the
Stations of the Cross, the Rosary, Benediction of
the Blessed Sacrament (the celebration of the Eu-
charist is not here in question), because the people
are practically barred, by unfamiliarity with Latin,
from the Breviary office with its Psalms and Scrip-
ture lessons, we should not abandon or neglect the
provision we have for a more intelligent and worthy
service, helpful as some popular devotions may be
for occasional use. The neglect of daily service in
the great majority of our churches, and the scanty
attendance (except in Lent) where the Order for
Daily Morning and Evening Prayer is observed, even
in large cities, is a real loss. As Bishop Forbes
of Brechin said. Not without profound practical
benefit is " that calm, unexcited devotion, in which
prayer, praise, and Scriptural instruction are so
happily blended, persisted in year by year.^' ^ With
regard to the duty of the clergy in this matter, it
may not be amiss to quote the words of Bishop
Cosin, one of the leading members of the commission
at the last English revision, 1662. Tliough the ex-
press rule of the English rubric^ is not in our Prayer

1 "The Deepening of the Spiritual Life," a paper read at
the Leeds Church Congress, 1872.

2 *'All Priests and Deacons are to say daily the Morning
and Evening Prayer, either privately or openly, not being let
by sickness or some other urgent cause. "

160 USE OF HOLY SCRIPTURE

Book, for those who set store by Catholic tradition
the general custom of the Church must have weight,
while the spiritual benefits are not dependent on
actual obligation. " We are also bound," says Cosin,
" as all priests are in the Church of Rome, daily to
repeat and say the public prayers of the Church.
And it is a precept the most useful and necessary of
any other that belong to the ministers of God, and
such as have the cure of other men's souls, would
men regard it, and practise it a little more than they
do among us. . . . We are to remember that we which
are priests are called Angeli Domini ; and it is the
angeFs office, not only to descend to the people and
teach them God's will, but to ascend also to the
presence of God to make intercession for the people,
and to carry up the daily prayers of the Church in
their behalf, as here they are bound to do.'' ^

While urging the regular daily service of the
Prayer Book (not its occasional use, on one evening
in the week) with a trained congregation, and for the
training of intelligent people, I would make an
earnest plea for the use of elastic, non-liturgical
devotions for such persons as are not intellectually
fitted to appreciate our Order for Morning and

1 Cosin, Works (Anglo-Catholic Library), vol. v, pp. 9, 11.
Quoted by Dr. Liddon in his essay on " The Priest in his Inner
Life," Clerical Life and Work, pp. 15, 18.

PRACTICAL SUGGESTIONS 151

Evening Prayer. Such services need not be con-
nected with extemporaneous prayer, they may be
orderly and reverent, while nearer to the actual needs
and capacities of the people. For instance, I would
suggest beginning after a collect, and perhaps a
hymn, with reading a portion of Scripture ; then
expounding what has been read ; and following the
exposition with acts of devotion suggested by the
subject, — the Creed, or the General Confession, or
the Thanksgiving. Suitable collects, and appro-
priate psalms too, would be used : and all these
would mean more to the people in the ordinary
service, when their special significance had been per-
ceived and felt in this extraordinary use.

We need to ask that it may be distinctly conceded
(by the amendment of a rubric if necessary)" that we
are at liberty outside the regular services (and
whether these had been already publicly said or not),
in places where these are not suitable, to have, in our
churches as well as elsewhere, such elastic devotions
as I have recommended.

In particular I would plead for a more frequent
reversal of the common oider of first Prayers and
then Preaching. Doubtless in divine service this is
the order of importance, but then in ecclesiastical
precedence the place of dignity is generally at the
end, and led up to by representatives of lesser rank,

152 USE OF HOLY SCRIPTURE

as we have seen to be the case with the reading of
the Epistle and the Gospel. Common sense would
imply that ordinarily preaching should precede pray-
ing, that so the people may be instructed and moved
to pray. And with this it will be seen agrees the
appointed place of the sermon wherever one is pre-
scribed in the Prayer Book. In the order for Holy
Communion the sermon comes in the early part of
the service, following the Scripture lessons, the Epistle
and Gospel, and before all but the introductory
prayers. At an Ordination of Deacons or Priests
the sermon precedes the whole service. At Evening
Prayer no sermon is prescribed. A sermon may
precede or follow the service. Or it would seem
allowable, and where it is of the nature of an exposi-
tion useful, to let it follow the reading of the second
lesson. This is the place appointed by the English
rubric for catechising. And at this point I remem-
ber it is the rule for the sermon to be preached at
St. Ninian's pro- cathedral, Perth, in the diocese of
St. Andrews, the custom having been brought by
Bishop Charles Wordsworth from the chapel of
Winchester School.

At the same time, it seems to me, a protest should
be made against what I venture to call the practice
of playing tricks with the regular service, by the
reading of only one lesson (two being ordered), or by

PRACTICAL SUGGESTIONS 153

reducing each element to a minimuvi — one psalm
(the shortest perhaps that is available), then a few
verses of Scripture, then a string of collects, very
likely not well chosen, and saying in effect the same
thing over and over. The rubrics in the present
Prayer Book, amended in 1892, give the irreducible
minimum for the regular services, with the structure
and contents of which we have no right to tamper,
in the interest either of oratory or of oratorio, each
of which can be provided for separately.

3. If in its use of the vernacular our Prayer Book
gives us a great advantage over the Roman Catholic
Church, surely the prescribed Table of Lessons affords
no less gain over the unregulated reading of Scripture
in the public services of Protestant bodies. Reading
in course (with appointed lessons for special days) is
a protection both for the minister and for the people.
So far from infringing on the liberty of the congre-
gation, these rules (like all wise laws) are on the side
of genuine liberty, which is forfeited by license. The
people are freed, in instruction as in prayer, from
bondage to the idiosyncrasies of the particular min-
ister, and from subjection to his passing moods.
The minister has his favourite Scriptures, those
which appeal more particularly to him, or on which
he finds it easiest to preach. To these he naturally
turns, if left to himself. A prescribed order of

lo4 USE OF HOLY SCRIPTURE

Scripture reading secures for the people a wider and
more varied pasturage. On the other hand the
clergyman is by the same means freed from the
suspicion of picking out distasteful or unpopular
subjects; and safeguarded likewise against his own
inclination to avoid the plain and wholesome teach-
ing and warning of Scripture on matters which he
might shrink from turning to of his own accord.
I have been speaking generally. Our lectionary is,
of course, capable of improvement. Some lessons
might well be omitted, which are hardly suitable
for reading to a week-day congregation largely com-
posed of devout women. Considerable liberty is now
allowed by the rubrics, which may well be exercised
in such cases. To mention another point for revision :
the divisions of chapters are too slavishly followed,
where much better divisions might easily be made.^

The profit of the prescribed orderly reading of
Scripture in putting us to school (so to speak) with
one after another of the inspired writers of both the
Old and the New Testament, so that we may learn in
turn the lesson which each has to give, and see divine
and spiritual truths from his standpoint, will prove,
I believe, incalculable to those who seek regularly,
intelligently, and devoutly to gain its benefits.^

1 See Appendix G.

2 See Bishop Gore, in Lux Mundi, Essay viii. iii. §4.

PRACTICAL SUGGESTIONS 155

4. This naturally leads to the suggestion (on
which I would lay stress) that much might be done
for the instruction and edifying of our people by
a more frequent exposition of the Scriptures. Ex-
position would, I am sure, oftentimes prove more
profitable than exhortation. The light that is
thrown on Scripture by careful exposition lasts on,
and the passage, whenever it is afterwards heard or
read, is understood in the sense which has been
shown to belong to it. With such examples before us
of popular exposition of Holy Scripture as are given
by St. Chrysostom and St. Augustine in old times,
and in England in our own day by Dr. Gore, when
at Westminster Abbey, by Dr. Dale at Birming-
ham, and Dr. Alexander Maclaren at Manchester,
it cannot be doubted that careful expository teach-
ing will be welcomed, and that by very different
classes of people. The Sunday morning congrega-
tion at Carr's Lane Chapel in Birmingham, or Dr.
Maclaren's at Manchester, would differ in many re-
spects from that gathered on week-day afternoons
during Advent and Lent in Westminster Abbey.
The former would more nearly resemble our own
congregations.^ If Dr. Dale could preach exposi-

1 It may be worth while to refer to Dr. Dale's quotation of
the Congregational deacon, who complained of a series of min-
isters, with whom he contrasted Dr. Dale, " They have preached

156 USE OF HOLY SCRIPTURE

torj sermons right through the Epistle to the He-
brews, or the Epistle to the Ephesians, and Dr.
Maclaren could expound, among other Scriptures,
the last Discourse of our Lord in St. John xiv-xvi,
surely we might be emboldened (though without
their special gifts) to attempt from time to time
the continuous exposition of books of the Old and
the New Testament. I do not forget the difference
between our service and that of those preachers, who
were free to focus all the Scripture reading, and most
of the other portions of their service, on the subject
of the sermon. Our morning sermons must ordi-
narily be shorter; we lose in concentration owing
to the prescribed Scriptures at Morning Prayer and
at Holy Communion. This may make it desirable in
many cases to attempt consecutive exposition (such
as I am now recommending) at or after Evening
Prayer. No sermon is prescribed at Evensong, and
there can be no reason why persons who are so
minded should not come for the worship only, or,
if they so please, for the preaching or exposition
without the service. We greatly need more fi'ee-
dom and elasticity in the arrangement of our ser-
vices. Of a somewhat different kind are expository
sermons following the appointed lessons read in the

to us as if we were all Masters of Arts." Preface to The Living
Christ and tlic Four Gospels^ p. viii.

PRACTICAL SUGGESTIONS 157

service — such as (to mention great models) Dr. Lid-
don frequently preached, and with such effect, at St.
Paul's Cathedral, or Mr. Frederick Denison Maurice
in the chapel of Lincoln's Inn.^

Whatever the method preferred, or thought most
suitable in different places, whether in ordinary ser-
mons or in special courses, or apart from any regular
service as a separate exercise, — I earnestly recom-
mend a more general practice of Scriptural exposi-
tion. In view particularly of the doubts concerning
the Bible which in our day are widely felt, — more
commonly probably than many of us imagine, — it
seems the clear duty of the clergy, as ministers of
God's Word as well as of His Sacraments, to help
the people to a right understanding of the written
record of Divine revelation. One great need with
most of our people is the grasp of religious truth
in a systematic fashion, so that they may perceive
how one part fits in with another. Continuous in-
struction and exposition would be a great help
toward remedying the fragmentary character of the
religious knowledge which is all tliat many earnest
Christian people possess. By this means difficul-
ties could be explained, and objections ofttimes
anticipated.

1 Of a somewhat different character, Dr. Luckock's Foot-
prints of the Son of Man, an exposition of St. Mark's Gospel,
should be mentioned.

158 USE OF HOLY SCRIPTURE

As an illustration I will refer to what really be-
longs to the subject of these lectures, and should
claim mention therein. While the removal of the
Ten Commandments from the order for Holy Com-
munion would in many ways be a distinct loss to
our Sunday morning service, yet I will frankly say
that I doubt whether the general benefit of the re-
hearsal of the Decalogue is not offset by the danger
belonging to the repetition among the others of the
Fourth Commandment without any explanation to
the people as to the way and time in which " God
spake these words." The great majority of persons
in our congregations hear the Fourth Commandment
read as if it were of equal and similar obligation
with those which enunciate great moral laws. They
know that in the letter the Commandment is not
observed by good Christian people. The effect must
be to throw a sense of unreality upon the service,
and to break down the sense of the imperative obli-
gation of the moral precepts of the Decalogue. An
exposition of Exodus and Deuteronomy, with the
differing versions of the Ten Words, would show
that neither version can be understood as giving the
ipsissima vei'ha of Almighty God ; it would be seen
that the reason given for the observance of the Sab-
bath (varying in the two versions) must be a later
comment; as most probably are the detailed pre-

PRACTICAL SUGGESTIONS 159

cepts with regard to its observance.^ It will then
become clear that the Decalogue, as a law, was given
to the Jews, and intended for them, as a part of
their preparatory schooling for Christianity ; and
that while the moral principles contained in the
Ten Commandments are binding upon all men, the
positive enactments of the Fourth and of the Second
Commandments only apply to Christians by way of
suggestion and analogy. Thus people would be re-
lieved of serious difficulties ; while St. Paul, who
classed the observance of the Sabbath with that of
the New Moons or of Circumcision,^ would be vindi-
cated from a suspicion of making light of a Divine
obligation. The observance of the Lord's day would
be recognized as a Christian duty, imposed by the
Christian Church, in honour primarily of the resur-
rection of her Lord, for the spiritual comfort and
help of her children, and as a recognition and ex-
pression of the obligation to devote the first fruits of
our time, as of our wealth, to God, and " to serve
Him truly all the days of our life." ^

1 See Bishop H. E. Ryle, The Canon of the Old Testament^
2nd ed. , p. 24.

2 Col. ii. 16.

3 Archbishop Peckham's Constitutions (1281), already re-
ferred to, in connexion with the Decalogue (lect. ii, p. 54-), may
be quoted : " In the third [our Fourth.Commandraent], ' Remem-
ber that thou keep,' &c., the Christian worship is enjoined, to
which laymen as well as clerks are bound ; and here we are to

160 USE OF HOLY SCRIPTURE

5. After all that has been shown of the intrinsic
importance of the use of Holy Scripture in public
worship, and concerning the practice of the Christian
Church in this regard from the beginning, there
ought to be little need to urge two further points,
which nevertheless cannot be passed hy : (1) the duty
of the Church to provide for this purpose the best
available version of the Scriptures ; and (2) the duty
of the officiating clergyman to read the Scriptures in
the congregation both intelligibly and intelligently.

" Next in importance,"' it has been well said, " to
the conservation of a pure text of the Original
Scriptures is confessedly their faithful translation into
the living speech of men."" ^ Concerning the use of

know that the obligation to observe the legal Sabbath, accord-
ing to the form of the Old Testament, is at an end, together
with the other ceremonies in that law : to which in the New
Testament hath succeeded the custom of spending the Lord's
Day, and other solemn days appointed by authority of the
Church, in the worship of God ; and the manner of observing
these days is not to be taken from the superstition of the Jews,
but from canonical institutes. " Johnson's English Canons, ii. 284.

A general discussion of the subject of the observance of the
Lord's day, and of its obligation, will be found in the volume
" Sunday," by the Rev. W. B. Trevelyan, in the Oxford Library
of Practical Theology; and a good summary of the fluctuations
of opinion, among both Catholics and Protestants concerning
the relation of the Lord's day to the Sabbath, in the Rev.
Leighton PuUan's volume " The Christian Tradition," in the
same series, pp. 167-171.

1 Preface to English Versions of tlie Bible, by J. I. Mombert.

PRACTICAL SUGGESTIONS 161

the vernacular, Origen's words in his treatise against
Celsus may be cited as an apt testimony to the prac-
tice of the Church in the second century. Arguing
against Celsus, who urged that heavenly or super-
natural beings would resent insults, and that Chris-
tians might give offence by miscalling them, Origen
replies, " Christians in prayer do not even use the
precise names which divine scripture applies to
God, but the Greeks use Greek names, the Romans
Latin names, and every one prays and sings praises
to God as he best can in his mother tongue. And
the :Lord of all the languages of earth hears those
who pray to Him in each different tongue, hearing,
if I may so say, but one voice, expressing itself in
different languages."^ So at the beginning of the
fifth century Jerome, in describing the burial of
Paula, says one after another of the ecclesiastics,
assembled from different places to do honour to this
distinguished Christian lady, chanted the Psalms,
" now in Greek, now in Latin, now in Syriac."' ^

It has been a special glory of the reformed English
Church (in the widest sense) that she has set herself
to give the people the sacred Scriptures in their own
tongue. In 1534 Convocation petitioned the king
(Henry VIII) to make provision for an authorized

1 Bk. viii. ch. 3T. (Ante-Nicene Library, vol. xxiii. p. 522.)

2 Ep. ad. Eustoch. (Nicene Fathers, vol. vi. p. 211.)

162 USE OF HOLY SCRIPTURE

Ens^lish version of the Bible. In 1539 the first
edition of the Great Bible was published with the
aid of Thomas Cromwell, Earl of Essex, at that
time the king-'s chief minister. The Great Bible was
apparently Coverdale^s revision of his own translation,
the first in English of the whole Bible (1535), of
Tyndale's New Testament and Pentateuch (1525,
1530, and 1534), and of Matthew^s edition (1537).
It was ordered that a copy of the Great Bible should
be set up in every Church. A second edition of tlie
book was published the next year (1540), with a pref-
ace by Archbishop Cranmer. The Bishops' Bible,
put forth under Queen Elizabeth by Archbishop Par-
ker in 1568, was an unsuccessful attempt to improve
on this translation, the Psalter of which is still retained
in the Prayer Book as better adapted to liturgical
use, " more smooth and fit for song," than the later
and more accurate version in the King James Bible
(1611).! Until 1662 the Epistles and Gospels, as

1 It is interesting to note a similar survival for liturgical use
of an older version of the Psalter in the Latin Breviaries. The
Italic continued to be the Roman use, while the Vulgate (Jerome's
later translation) was used in Gaul, being introduced there, it
is said, by Gregory of Tours. St. Francis of Assisi ordered in
his Rule the use of the Roman office except the Psalter. The
Vulgate gradually prevailed everywhere except in Rome itself,
and was adopted as the general use by the Council of Trent.
The old Itahc is however still retained in the Lateran, and
everjrwhere the Venite is said according to this version. See
art. " Psalmody " in Did. of Christian Antiquity, ii. p. 1745 A.

PRACTICAL SUGGESTIONS 163

well as the Psalter, were taken from the older trans-
lation. For the Lessons the 1611 book apparently
gradually won its way.^ The Comfortable Words
(introduced in 1548), the Offertory Sentences (1549),
and the Ten Commandments (1552) are most proba-
bly translations by Cranmer or one of his assistants.
I cannot refrain from expressing a hope that the
Episcopal Church in America is making a contribu-
tion of real value, to the intelligent reading of the
Bible in the edition, about to be published, of the
1611 version with new marginal readings, in which,
without sacrificing the matchless and familiar rhythm
of the King James version, it has been attempted,
so far as possible, to explain obscurities, to remove
misconceptions, and to correct mistakes ; bringing
together in our alternative readings (which are
authorized for use in church) points of excellence
in both the English (1881, 1884) and the American
Revised Versions (1901). It is interesting to record
that a large portion of the work of the Commission
of bishops and presbyters, to which the preparation
of this Bible was intrusted by the General Conven-
tion, has been actually accomplished within the walls
of this Seminary.

1 See Introduction to Driver's Parallel Psalter, Westcott's
Histoid of the English Bible, p. 294, and his Preface to Some Les-
sons of the Revised Version.

164 USE OF HOLY SCRIPTURE

6. With reference to the actual reading of the
Scriptures the direction of the Enghsh rubric may be
quoted. The Lessons, it says, "shall be read dis-
tinctly with an audible voice : he that readeth so
standing and turning himself, as he may best be
heard of all such as are present." This direction
(which would seem to be that of common sense) for
the Lessons at Morning and Evening Prayer, will
apply of course no less to the Epistle and Gospel
at Holy Communion. For the officiant to read these
facing the altar is an unintelligent imitation of a
ceremonial absurdity, resulting from the deeper mis-
take of employing in public worship what is to the
congregation an unknown tongue. The Scriptures
are read for the edification of the people, not as an
act of praise to God, however true it may be that to
recite His works and rehearse His words is the
highest praise that can be offered Him.

When it is considered how little of the Bible as a
whole most people know save what they hear in
church, it will be seen how great is the importance
of intelligible, intelligent, and reverent reading of
the Scriptures in the congregation. I join together
the three adjectives, being convinced that they really
go one with another. The reading must be intelli-
gible, the enunciation distinct and clear. Public
worship should include the exercise of all the elements

PRACTICAL SUGGESTIONS 1G5

of our being in God"'s service. The body with its
powers, as well as the faculties of the mind and heart,
is to be employed, and as perfectly as may be, for
His glory and the edifying of His Church. Cere-
monial propriety should surely require correct and
careful articulation as a part of the homage which is
due to the Divine Word.

But this cannot be sufficient. If we read intelli-
gibly, we must also seek to read intelligently, to
give, that is, so far as we can, the proper and in-
tended meaning to the words we pronounce. The
sense of Scripture is Scripture, and it is this which
we are to bring home to the people. Whatever
theory of verbal inspiration any may entertain, it
will hardly be contended that the mere words apart
from the thoughts which they express have a sacra-
mental efficacy for the hearer. Deliberately and on
principle to refrain from reading with emphasis, so as
to avoid putting one's own interpretation on the
sacred writings, is a curious mode of showing rever-
ence to Him who is both the Word and the Wisdom
of God, and the latter (if one may so say) before the
former, the Thought of God more fundamentally
than the Utterance of that Thought.

The same word may stand in varying connexions
for different thoughts. The same phrase or sentence
will stand for different ideas according to the emphasis

166 USE OF HOLY SCRIPTURE

and expression with which it is pronounced. It is
our duty so to study the Scriptures that we may be
prepared in their pubHc reading to give the true, or
at least the probable, sense of what we read. Some
personal element there must be in this ; we are
agents, not instruments, in the ministry of the Word
and Sacraments. A tone of personal sympathy and
intelligence is as natural as an individual inflexion
of the voice. But in good reading there will be a
distinct effort to avoid any peculiarities which would
call attention to the reader, his manner or his thought.
The great object will be, sinking consciousness of
self, to deliver the Divine message, to express the
meaning of the sacred writing. It should perhaps
be added that to do this in reading does not involve
theatrical declamation.

" Give heed,'' the aged apostle charged his son in
the faith, " to reading, to exhortation, to teaching,"
i.e., to the public reading of Holy Scripture, ry
avayvcocrei, and, as based thereon, to public preaching
addressed to the will as exhortation, ry irapaKki^aeL,
and addressed to the understanding as instruction,
Ty SiSaaKaXia}

The blessing pronounced by the beloved disciple
on the reading and hearing of the record of his
vision may surely be extended to the rest of Holy
1 Dr. Liddon on 1 Tim. iv. 13.

PRACTICAL SUGGESTIONS 167

Scripture. " Blessed is he that readeth, and they
that hear the words of the prophecy, and keep the
things which are written therein." ^

" We assemble,'"* says Tertullian, in his account of
the practice of the Church in the second century,
" to read our sacred writings. . . . With their sacred
words we nourish our faith, we animate our hope, we
make our confidence more steadfast ; and no less by
the inculcation of God's precepts we confiiin good
habits." 2

1 Rev. i. 3.

2 Apol. 39. (Ante-Nicene Library, vol. xi, p. 118.)

APPENDICES

APPENDIX A. (Lect. I, p. 20.)

OLD TESTAMENT PROPHECIES QUOTED IN THE
GOSPELS AS FULFILLED IN OUR LORD.

1. Isa. vii. 14 : Matt. i. 22, 23. The name Emmanuel

represents the presence of God with His faithful
people contending against Ahaz, the apostate
king, to be manifested in the overthrow of his
wicked plans. The language used of this great
Old Testament manifestation is naturally ap-
plied by the Evangelist to the coming of our
Lord in His incarnation, to be the deUverer and
protector of His faithful people. The mother
probably represents the faithful Church, as in
Mic. V. 3, and Rev. xii.

2. Mic. V. 2 : Matt. ii. 5, 6. The birth of the Lord at

Bethlehem marked Him out as the true fulfil-
ment of the charter to David, his greater repre-
sentative. Comp. Ezek. xxxiv. 23, 24.

3. Hos. xi. 1 : Matt. ii. 15. See Lect. I, p. 19.

4. Jer. xxxi. 15 : Matt. ii. 17, 18. The apparent tri-

umph of the foes of God in the captivity of His
people is applied to the apparent triumph of
Herod in the slaughter of the children. In both
cases a divine purpose was being fulfilled amid
anguish and desolation.
171

172 APPENDIX A

5. Isa. xl. 3 : Matt. iii. 3, Mk. i. 2. The messenger

who was to announce the great deUverance from
Babylonian captivity corresponds with the mes-
senger who announced the great DeHverer.

6. Isa. ix. 1, 2 : Matt. iv. 14-16. The portion of the

land desolated by heathendom is to be restored
to honour. So in despised GaHlee, with its
heathen surroundings, the glory of the coming
kingdom w^as first manifested.

7. Isa. liii. 4 : Matt. viii. 17 ; comp. 1 Pet. ii. 24. The

representative servant of the Lord identifying
himself with the sufferings of his people, with a
view to their deliverance. See Lect. I, pp. 17, 27.

8. Isa. XXXV. 5 : Matt. xi. 4, 5, Lk. vii. 22. A general

likeness is pointed out between God's restoration
f of Israel out of captivity and the manner in

which the Lord began His work of restoration.

9. Mai. iii. 1 : Matt. xi. 10. A second Elijah sent

as a prophet of repentance to the disobedient
people.

10. Isa. xlii. 1-4: Matt. xii. 17-21. The anointed

servant fulfilling his world-wide mission.

11. Isa. vi. 9, 10 : Matt. xiii. l4, 15. The ministry of

Isaiah was to find response only in the remnant
of the faithful. A corresponding contrast be-
tween the disciples and the multitude is found
in the ministry of the Lord.

12. Ps. Ixxviii. 2: Matt. xiii. 35. The gradual unfold-

ing of God's covenant dealings with His ancient
people corresponded to the gradual advance of
the Lord's teaching.

APPENDIX A 173

13. Zech. ix. 9 : Matt. xxi. 4, 5, John xii. 14-16. See

Lect. I, p. 19.

14. Ps. cxviii. 22: Matt. xxi. 42^ Mk. xii. 10; comp.

Acts iv. 11, 12. The divinely given mission of
Israel rejected by the heathen finds its ana-
logue in the rejection by the apostate people
of the divinely sent Deliverer.

15. Ps. ex. 1 : Matt. xxii. 43, 44, Mk. xii. 36. The Mes-

sianic king not the son of David in the sense that
his work was limited to an earthly kingdom ; for
this psalm shows that the Messianic king was to
be exalted to the right hand of God, with cor-
responding priestly functions in the heavenly
sphere.

16. Zech. xiii. 7 : Matt. xxvi. 31, Mk. xiv. 27. The

smiting of the divinely given ruler, and the con-
sequent scattering of the people, the predicted
necessity for their redemption from sin.

17. Zech. xi. 12, 13 : Matt, xxvii. 9. The contemptuous

rejection of the divinely given ruler for the price
of a slave.

18. Ps. xxii. 18 : Matt, xxvii. 35, John xix. 24. The

contempt of God's servant shown by treating
him as already dead.

19. Isa. liii. 12 : Mk. xv. 28, Lk. xxii. 37. The repre-

sentative servant of the Lord bearing the shame
of the sinful people whom he redeems.

20. Isa. Ixi. 1 : Lk. iv. 17-19- The mission of the

representative servant of the Lord on behalf of
His people.

174 APPENDIX A

21. Ps. Ixix. 9 ' John ii. 17. The complete identifica-

tion of the servant of the Lord with His cause
and honour.

22. Isa. xii. 3, Ezek. xlvii. 1 : John vii. 38. The Lord

the great fountain of life and cleansing, typified
by the drawing water from Siloam, communi-
cates similar power to His people, as in Ezek.
the living stream flowed from beneath the temple,
which was at once the shrine of God and the
home of the worshipper.

23. Ex. xii. 46 : John xix. 36. The reverence due to

the divinely appointed sacrifice not to be vio-
lated by the chosen people in Exodus, or by the
heathen soldiers in the Gospel.

24. Zech. xii. 10 : John xix. 37. The piercing of the

divine representative the final sign of the aggra-
vation of human sin, yet opening the fountain
of redemption.

APPENDIX B. (Lect. Ill, p. 75.)
THE SCRIPTURAL SOURCES OF THE VERSICLES.i

1. At Morning and Evening Prayer.

O Lord, open thou our lips. Ps. li. 15.

And our mouth shall show forth thy praise.
[O God, make speed to save us. Ps. Ixx. 1.2

O Lord, make haste to help us.]
O Lord, show thy mercy upon us. Ps. Ixxxv. 7.

And grant us thy salvation.
O Lord, save the State. Ps. xx. 9, R. V. ra.

And mercifully hear us when we call upon thee.
Endue thy ministers with righteousness. Ps. cxxxii. 9, 16.

And make thy chosen people joyful.
O Lord, save thy people. Ps. xxviii. 9.

And bless thine inheritance.
Give peace in our time, O Lord. Ps. cxxii. 7.

For it is thou. Lord, only, that makest

us dwell in safety. Ps. iv. 8.

O God, make clean our hearts within us. Ps. li. 10, 11.

And take not thy Holy Spirit from us.

1 For convenience the references are to the Enghsh Bible
version of the Psalms, or other Scriptures, though the quota-
tions are ordinarily made from the Vulgate, which often makes
the connexion clearer.

a Retained from the Breviaries in the English Prayer Book.
175

176 APPENDIX B

2. The Versicles at the end of the Litany, taken (as
has been said, p. 77,) from a Supplication in time of
War, appear to be suggested in a general way by pas-
sages in Scripture, rather than actual quotations there-
from.

3. The concluding verses of the Te Deum.

O Lord, save thy people, and bless thine

heritage. Ps. xxviii. 9.

Govern them, and lift them up for ever.
Day by day we magnify thee ; Ps. cxiv. 2.

And we worship thy Name ever, world without end.
Vouchsafe, O Lord, to keep us this day without sin.
O Lord, have mercy upon us, have

mercy upon us. Ps. cxxiii. 3.

O Lord, let thy mercy be upon us, as our

trust is in thee. Ps. xxxiii. 22.

O Lord, in thee have I trusted, let me never be con-
founded. Ps. Ixxi. 1.

4. In the Penitential Office for Ash- Wednesday.

O Lord, save thy servants ; Ps. Ixxxvi. 2.

That put their trust in thee.
Send unto them help from above. Ps. xx. 2.

And evermore mightily defend them.
Help us, O God our Saviour. Ps. Ixxix. 9.

And for the glory of thy Name deliver us ; be merciful
unto us sinners, for thy Name's sake.
O Lord, hear our prayer. Ps. cii. 1.

And let our cry come unto thee.

APPENDIX B 177

5. In the Order of Confirmation.

Our help is in the Name of the Lord ; Ps. cxxiv. 8.

Who hath made heaven and earth.
Blessed be the Name of the Lord ; Ps. cxiii. 2.

Henceforth, world without end.
Lord, hear our prayer. Ps. cii. 1.

And let our cry come unto thee.

6. In the Order for the Visitation of the Sick.

O Lord, save thy servant ; Ps. Ixxxvi. 9.

Who putteth his trust in thee.
Send him help from thy holy place ; Ps. xx. 9.

And evermore mightily defend him.
Let the enemy have no advantage of 7uw;Ps. Ixxxix. 22.

Nor the wicked approach to hurt him.
Be unto hvn, O Lord, a strong tower ; Ps. Ixi. 3.

From the face of his enemy.

0 Lord, hear our prayer. Ps. cii. 1.
And let our cry come unto thee.

7. The preces in the Roman Breviary.^

1 said. Lord, be merciful unto me. Ps. xli. 4.
Heal my soul, for I have sinned against thee.

Turn us again, O Lord ; Ps. xc. 13.

And be merciful unto thy servants.

1 These are somewhat fuller than the preces in the Sarum
Breviary. Batiifol says of the preces in the Roman ferial office
that they are mentioned by Amalarius, a Prankish liturgist,
about 825 ; that they are of Roman monastic prescription, and
form in reahty a litany. History of the Roman Breviary

(transL), pp. 90, 97.

178 APPENDIX B

Let thy mercy, O Lord, be upon us ; Ps. xxxiii. 22.

Like as we do put our trust in thee.
Let thy priests be clothed with right-
eousness, Ps. cxxxii. 9.

And thy saints sing with joyfulness.
O Lord, save the king ; Ps. xx. 9, R. V. m.

And mercifully hear us when we call upon thee.
O Lord, save thy people, and bless thine

inheritance. Ps. xxviii. 9.

Govern them, and lift them up for ever.
Remember thy congregation ; Ps. Ixxiv. 2.

Which thou hast purchased from of old.
Peace be within thy walls. Ps. cxxii. 7.

And plenteousness within thy palaces.
Let us pray for the faithful departed.

Eternal rest grant them, O Lord, and
let light perpetual shine upon them. 2 Esdras ii. 34, 35.
May they rest in peace.

Amen.
Let us pray for our brethren that are
absent.

Save thy servants, O God, which
trust in thee. Ps. bacxvi. 2.

Let us pray for those in distress or in bonds.

DeUver Israel, O God, out of aU his
troubles. Ps. xxv. 22.

Send them help from the sanctuary. Ps. xx. 2.

And defend them out of Sion.
Turn us again, O Lord God of hosts. Ps. Ixxx. 3, 7, 19.

Show the light of thy countenance, and we shall be whole.
O Christ, arise and help us. Ps. xliv. 26.

And dehver us for thy Name's sake.
O Lord, hear our prayer. Ps. cii. 1.

And let our cry come imto thee.

APPENDIX C. (Lect. Ill, p. 78.)

ANTIPHONS SUNG AT RECENT SPECIAL SERVICES
AT ST. PAUL'S CATHEDRAL.

1. At the Thanksgiving for the long reign of Queen
Victoria, June 20, 1897.

Before and after Psaira cxlviii the Antiphon, Ail kings shall
fall down before Him, ail nations shall do Him service.

2. At the Supplication for King Edward VII in his
sickness, June 26, 1 902.

Before and after Psalms xiii, xxiii, xxv the Antiphon,
O Lord, correct me, but with judgment : not in Thine anger,
lest Thou bring me to nothing.

Before and after the Beneclidus the Antiphon, There is
mercy with Thee, therefore shalt Thou be feared.

3. At the Thanksgiving for the recovery from sick-
ness of King Edward VII, October 26, 1902.

Before and after Psalms xxx, cviii the Antiphon, The Lord
is good, a stronghold in the day of trouble ; and He knoweth
them that trust in Him.

Before and after the Benedictus the Antiphon, Kings shaU
be thy nursing fathers, and their queens thy nursing mothers :
and thou shalt know that I am the Lord.

179

180 APPENDIX C

4. At a Solemn Supplication on the Burial Day of
President McKinley, September 19, 1901.

Before and after Psalms cxxx, cxxi, xxiii, li the Antiphon,
If Thou, Lord, wilt be extreme to mark what is done amiss ;
O Lord, who may abide it ?

The same Antiphon with Psalm cxxx daily after Queen
Victoria's death until the burial, December, 1900.

5. At a ser\ace of Thanksgiving after the Return of
of the City of London Imperial Volunteers from South
Africa, October 27, 1900.

Before and after Psalms cxx, cxxiv, cxxv the Antiphon,
O Lord God, Thou strength of my health : Thou hast covered
my head in the day of battle.

APPENDIX D. (Lect. Ill, p. 82.)

SOME OLD TESTAMENT CANTICLES.^

The Cistercian Breviary (following apparently the
older Benedictine use) both distributes the Old Testa-
ment Canticles mentioned in the Lecture (p. 82) among
the days of the week at Lauds^ as does the Roman
Bre\dary; and also has for the third nocturn at Matins
on ordinary Sundays two canticles taken from Isa.
xxxiii. 2-10 and 13-17, and a third from Ecclus. xxxvi.
12-17.2

For the Sundays in Advent the three canticles are
from

(1) Isa. xl. 10-15, (2) xlii. 10-16, (3) xibc. 7-13.

For Christmastide

(1) Isa. ix. 2-7, (2) xxvi. 1-12, (3) Ixvi. 10-16.

For Lent

(1) Jer. xiv. 17-21, (2) Lam. v. 1-7, 16, 17, 19-21, (3)Ezek.
xxxvi. 24-28.

1 It has seemed worth while to mark the Old Testament
canticles given in the Cistercian Bre\iary for two reasons :

(1) They show a remarkable knowledge of Scripture, with a
power of adapting it, for which the mediaeval church is not
always given credit.

(2) The selections may furnish hints to those whose duty it
may be to arrange special forms of service. Many of the pas-
sages here arranged as Canticles would serve for Lessons.

2 The verses as given here are inclusive.

181

182 APPENDIX D

For the Paschal season

(1) Isa. Ixiii. 1-5, (2) Hos. vi. 1-6, (3) Zeph. iii. 8-13.

For Corpus Christi

(1) Prov. ix. 1-6, (2) Jer. xxxi. 10-14,(3) Wisd. xvi. 20, 21,
26, 29, xvii. 1.

For the Common of Apostles

(1) Isa. Ixi. 6-9, (2) Wisd. iii. 7-9, (3) Wisd. x. 17-21.

For the Common of a Martyr

(1) Ecclus. xiv. 20, XV. 3-6, (2) Jer. xvii. 7,8, (3)Ecclus.
xxxi. 8-11.

For the Common of many Martyrs

(1) Wisd. iii. 1-6, (2) 7-9, (3) x. 17-21.
For the Common of Virgins

(1) Ecclus. xxxix. 13-16,(2) Isa. Ixi. 10-lxii. 3, (3)Ixii. 4-7.
For the Dedication of a Church

(1) Tobit xiii. 8-13, (2) Isa. ii. 2, 3, (3) Jer. vii. 2-7.

The Paris Breviary provided special Old Testament
Canticles for festivals to take the place of those ordi-
narily said on the different days of the week at Lauds.

e. (J., on Monday, Ecclus. xxxix. 15-20.

Tuesday, Ecclus. xxxvi. 1-14.

Wednesday, Tobit xiii. 1-8.

Thursday, 1 Chron. xxix. 10-13.

Friday, Isa. xxvi. 1-12.

Saturday, Judith xvi. 2-6.
For the Epiphany, Isa. xlix. 13-21.
For the Purification, Zeph. iii. 14-17.

APPENDIX E. (Lect. IV, p. 97.)

TABLE OF PROPER PSALMS ON CERTAIN DAYS

First Sunday in
Advent,

Christjias-day.

Circumcision.
[New Year's day.

Epiphany.

The dignity of man by God's choice,

realized in the Incarnation.
The great assize.

96) Rejoicing in the Lord the righteous

97) judge.

19 The revelation of God in nature and
conscience, which is perfected in the
Incarnation.

45 The ideal Messianic king.

85 The gracious return of God to His peni-
tent people.

God's promises to David fulfilled, not-
withstanding seeming failure.
The Messianic king and priest.
The sure promise to David.

110
132

40 Obedience the true meaning of sacrifice.
90 God man's refuge in the shortness and
uncertainty of his life.

V A thanksgiving for God's mercies.

46) The triumph of the God of Israel over

47 J the nations.

48 The glory of His chosen city.

72 The glory of the Messianic reign.
117 The Gentiles called to praise the Lord.

135 As 46, 47, above.
183

184
Purification.

APPENDIX E

20 Prayer for blessing on the king dedicat-
ing himself in the sanctuary.

86 The dedication of God's servant.

87 Sion the birthplace of the nations.

84 The Temple the true home of human life.
113 An anticipation of the Magnificat.
134 Praise and benediction in the Temple.

Ash-Wednesday. The Penitential Psalms.

Annunciation.

Good Friday.

As on Christmas-day.

131 Lowliness accepted.

132 As on Christmas-day.

138 The joy of accepted vocation.

22 The servant of God glorified through
suffering.

40 As on the Circumcision.

54 The suffering servant protected and de-
livered.

69 The anguish of God's servant enduring

unjust reproach.
88 The prayer of God's servant in utter

desolation.

EASTER-E^'EN. 4 Joyous commendation to God when

dehvered from distress.

16 \ Joyous confidence in the unfailing pro-

17 J tection of God.

30 God's unfailing protection realized in

experience.

31 The faithful servant commending him-

self to God.

APPENDIX E

185

Easter-day.

AsCENSIOV-DAY.

Whitsiinday.

Trinity-Sunday.

2 The triumph of God's chosen king.
57 Trust vindicated in dehverance.
Ill Praise for God's fulfilment of
covenant.

His

113^ Beginning and end of the great Hallel,
114. 1 sung at the Passover, and commemo-
118 J rating deliverance.

108

48
68

104

145

(comp. Advent Sunday) Man exalted
in Christ.

Moral dispositions required for admis-
sion to God's presence.

Triumphant return of the king.

God's presence ^vith His people mani-
fested in triumph.

Triumphant celebration of God's victory
over the enemies of His people.

Prayer of the covenant people for the
realization of God's complete victory.

The glory of the city of God.
Triumph of the covenant people, rejoic-
ing in God's presence in their midst

The glory of God mirrored in the world
as discerned by His spiritually en-
hghtened people.

The glory of the Divine character re-
cognized and sung in the church.

The adoration of God by His covenant
people, the ground of their peace.
33 Adoration of God by His covenant peo-
ple in joyous thanksgiving.

Adoration of the Divine sovereignty.
Adoration of God as the righteous judge.
The triumphant worship of the cove-
nant God.

150

186

APPENDIX E

27
61

Transfiguration. 27 Seeking the face of the Lord.

God's manifested presence the refuge

of the soul.
The manifestation of the Lord's majesty.

84 God's manifested presence transfiguring

the Hfe of man.
99 God's triumphant glory manifested

among His faithful servants.
133 The presence of God the source of

union to His people.

St. Michael's. 91 God's providential care, exercised in
part through angelic ministrations.
103 The praise of God by men and angels.

34
148

As 91, above.
As 103, above.

All Saints' Day.

1 Blessedness of the godly.

15 Description of the godly. Comp. As-
cension-day.

146 Joyous confidence of the godly.

112 As 1, above.

121 God's unfailing protection of His saints.

149 The victory of the saints.

APPENDIX F. (Lect. V, p. 98.)

TABLE OF SELECTIONS OF PSALMS.i

First. 1, 15, 91. For Saints' days, or at a Confirmation.
Second. 4, 31 to v. 7, 91, 134. Compline Psalms, for a night

service.
Third. 19, 24, 103. For festivals of Apostles or Evangelists.
Fourth. 23, 34, 65. In connexion with the Holy Commmiion.
Fifth. 26, 43, 141. Penitential. For Holy Week.
Sixth. 32, 130, 121. Penitential.
Seventh. 37. For Saints' days, or commemorations.
Eighth. 51, 42. Penitential.
Ninth. 72, 96. For Christmas and Epiphany seasons, or for

Missions.
Tenth. 77. For a day of humiUation.
Eleventh. 80, 81. Intercession for the Church.
TwELiTH. 84, 122, 134. For the dedication festival of a church.
Thirteenth. 85, 93, 97. Thanksgiving for the Church.
Fourteenth. 102. Penitential.
Fifteenth. 107. For an occasion of Thanksgiving.
Sixteenth. 118. For Palm Sunday, or the Easter season.
Seventeenth. 123, 124, 125. For an occasion of Penitence or

Intercession.
Eighteenth. 139, 145. For Saints' days.
Nineteenth. 147. Festal.
Twentieth. 148, 149, 150. Festal.

1 It is not, of course, intended that the use of the different
Selections is Umited to these occasions for which it is suggested
that they are specially appropriate.

187

APPENDIX G. (Lect. VI, p. 154.)

SOME SUGGESTIONS FOR IMPROVEMENTS IN THE
TABLE OF LESSONS.

1. As an example of the too slavish following of
chapter divisions, one may point to the first seven
chapters of the Second Epistle to the Corinthians, with
the suggestion of what seems a better arrangement for
the same number of lessons :

i. 1-15.

i. 15-ii. 12
ii. 12-iv. 7
iv. 7-v. 11

V. 11-vi. 11
vi. 11-vii. 5
vii. 5 to end.

The beginning of St. John's First Epistle is another
illustration of the same fault. The first six verses of
ch. ii ought surely to be read with ch. i.

The present English lectionary seems superior to ours
in the more frequent disregard of chapter divisions,
when these violate the sense. But neither of the
above suggestions is from the English table.

2. At the risk of recommending lessons that may be
considered over long, a protest seems necessary against
dividing St. Stephen's speech in two whenever it is pub-
licly read (Acts vii), or stopping in the middle of the

188

APPENDIX G 189

account of St. Paul's shipwreck (Acts xxvii). So again
to stop between vv. 21 and 22 in Acts xxii is to lose
the point of the uproar described in vv. 22^ 23, but
caused by the apostle's words in v. 21.

3. Among Proper Lessons more cheerful Old Testa-
ment lessons might well be provided for Low Sunday,
especially in the evening, while modern exegesis would
certainly substitute another lesson for Hos. xiii to 1 5 on
the Second Sunday after Easter. However St. Paul
(in 1 Cor. xv) used some of its words, taken from the
LXX translation, verse 14 in Hosea must be understood
as a threat. The Old Testament lessons for the Second
Sunday after Christmas cannot be regarded as specially
appropriate, while it would seem as if there must be
some mistake in the direction that each shall end with
verse 21. (Isa. xli and xlii.)

4. A plea may be made for more lessons from the
Deutero-canonical books than are appointed for the
week days from November 2 to 20, with three for
Saints' days (one for St. Luke, and two for All Saints').
A few Sundays might well be provided for from these
books, which form so interesting and valuable a con-
necting link both (l) between the rest of the Old Tes-
tament and the New Testament, and (2) between the
canonical books and other writings not authorized for
public reading in church.

INDICES

INDEX OF AUTHORS AND SUBJECTS

Abraham, promise to, 25, 27.

Agape, the, 34, 35.

cLKpoaTixio,, 69.

Allegories, 134.

Ambrose, St, 65.

auTiAeyo/xeyay 38.

Antiphonal chanting, 64, 65,
69.

Antiphons, 75-78, App. C.

Apostles, their special author-
ity, 38.

Apostohc Constitutions, 42, 67,
147.

Ark, treasures of the, 46.

Arnold, T., 19.

Ascetics, 60, 69.

Athanasius, St., 24.

Augustine, St., 41, 52, 65, 84,
102, 104, 155.

Authorship of books, 133.

Baptism, lessons at, 146.
Barnabas, Epistle of, 20.
Basil, St., 64.
Batiffol, P., 58, 72, 75, 79, 80,

84, 88, 177.
Batten, L. W., 108.
BcnecUcite, 82, 83.
Benedictine Rule, the, 72, 74,

84.
Benediction, 57, 90.

Benedictus, 103, 179.
Benedictus qui venit, 59.
Benson, Abp. E. W., 133.
Bingham, J., 74, 79.
Birkbeck, W. J., 63.
Blood, Scriptural idea of, 131.
Body, C. W. K, viii.
Braga, Council of, 71.
Breaking of bread, the, 33.
Breviary, Ambrosian, 83.

Cistercian, 181.

Gallican, 94.

Paris, 75, 90, 182.

Quignon's, 89.

Roman, 74, 85, 88, 89, 102,
177.

Sarum, 82, 93, 102, 177.
Bright, W.,35, 69.
Burial office, 146.
Burney, C. F., 130, 132, 136.

Canon OF O. T., 14,37.

of N. T., 37-39.
Canticles, Gospel, 80-82.

O. T., 82, App. D.
Carpenter, Bp. W. B., 120.
Carthage, council of, 38.
Cassian, John, 63, 65-67.
Chanting, modes of, 69, 99.
Character sketches in O. T.,
125, 126.

193

194

INDEX OF

Charters of O. T. , three great,

25.
Cheyne, T. K., 97.
Choir office, Lect. III., 58.
Christ, variously foreshadowed,

23, 28.
Christian revelation, our debt

to, 124.
Chronicles, books of, 134.
Chrysostom, St., 42, 67, 122,

155.
Church, R. W., 147.
Church Quarterly Eevieic, the,

73.
Churching office, 146.
Clement of Alexandria, 35,

62.
Collects, 74.
Comes, the, 47,
Comfortable Words, the, 55,

163.
Coming of the Lord, the, 26.
Commandments, the Ten, 54,

158, 159, 163.
Coinnvanio, 6Q.
Communion, the Holy. See

Eucharist.
Confirmation, order of, 115,

177.
Cosin, Bp. J., 150.
Covenant, Book of the, 122.
Cranmer, Abp. T., 162, 163.
Criticism, value of, viii, 105,

108, 131, 137, 140, 143, 144.
Cyril of Jerusalem, St., 51.

Daily Service, the, Lect. III.,

149.
Dale, R. W., 155.
Dante, 115.

David, 14, 113.

his relation to Psalter, 110,

111.
promise to, 25,

Davidic king, the, 18, 26, 28.

Davidson, A. B., 20, 21, 26,
29.

Davison, W. T., 109, 112, 115.

Day Hours of the Church of Eng-
land, 75, 93.

Dead, the, office of, 77, 86, 88,
102.
prayers for, 51, 147.

Decalogue, see Command-
ments.

Deutero-canonical books, 87,
189.

Deuteronomy, date of, 132.

Dictionary of Christian Anti-
quities, 49, 67, 94, 16^.

Divorce, permission of, 122.

Driver, S. R., 106, 107, 109,
134, 163.

Duchesne, L., 41, 58, 69.

Eastern Church, use of, the,

48, 63, 94.
Edersheim, A., 5, 7, 9.
Elasticity, plea for, 150.
Elijah, 14.

Elohistic Psalms, 111.
Epistle, the, at the Eucharist,

37, 39.

relation to Gospel, 47, 48.
Eucharist, the, Lect. II., 33,

34, 35, 45, 58, 59, 73.
symbol of unity, 49.
Eusebius, 38.

Expectation of the Messiah, 28.
Exposition, value of, 155-157.

AUTHORS AND SUBJECTS

195

Festivals, multiplication of, 87.
Flood, narrative of the, 141.
Forbes, Bp. A. P., 149.
Freeman, P., 9, 44, 47, 129.
Frere, W. H., 47, 80,99.
Fulfilment of prophecy, 21, 22.

Genesis, early narratives of,

134, 135.
Gloria in excelsis, 52, 53, 68,

79.
Gloria Patriy 79.
Gore, Bp. C. 122, 154, 155.
Gospel, the, at the Eucharist,
39-46.

relation to Epistle, 47, 48.

climax of revelation, 45.

the fourfold, 49.

date of Gospels, 39, 40.
Gospel Canticles, 80-82.
Gradual, the, 41, 56.
Gregory the Great, St., 83, 84.

Hallel Psalms, the, 7, 96.

Herman, Abp., 65.

Hippolytus, canons of, 60, 80.

Hoffman, E. A., ix.

Homilies, 84.

Hooker, R., 80-82.

Home, T. H., 9.

Hort, F. J. A., 20.

Hours of Prayer, 61, 62, 66, 67,

70, 72, 86, 87.
Hymns, metrical, 56, 80.

Illingworth, J. R., 31, 124.

Imitation of Christ, the, 44, 134.
Imprecatory Psalms, 112-117.
Incarnation, the, 25, 27, 100,
102.

Incense, altar of, 46.

used in Christian worship,
71.
Introit, 56.
Isaac, 14.
Isaiah, composition of the

book, 133.
Israel, the religious school of
the world, 24.

its typical history, 14.

Jamnia, council of, 14.

Jeremiah, 14, 15, 85.

Jerome, St., 42, 47, 60, 161, 162.

Job, book of, 134.

Jonah, book of, 134.

Joseph, 14.

Journal of Theological Studies,

35.
Justin Martyr, 20, 36.

Kay, W., 113.

Kirkpatrick, A. F., vii, 5, 7,
14, 21, 32, 91, 99, 102, 107,
108, 110, 119, 129, 132, 137,
143.

Kyrie, 54.

Laodicea, council of, 37.
Latham, H., 40.
Lauda Sion, 52, 110.
Law, the, date of, 132, 140.

office of, 127.
LeBrun, P., 104.
Leontius, Bp., 63.
Lessons in Synagogue, 4, 9, 10.

at Eucharist, Lect. II.

at the Hours, 66, 86.

other than Scriptural, 83,
84.

196

INDEX OF

Lessons in Anglican rite, 87,

145.
table of, 133, 134, App. G.
reading of, 164-167.
Liberty, secured by Prayer

book, 153.
Liddon, H. P., 15, 128, 150,

157, 166.
Litany, 77, 176.
Lock, W., 136.
Lord's Day, see Sunday.
Lord's Prayer, at Eucharist, 51,

52.

in Daily Service, 74.
Luckock, H. M., 157.
Ly7'a Apostolica^ 79.

Maclaren, a., 155, 156.
Marginal readings, new, 163.
Marius the Epicurean, 41.
Martene, 36.
Marty rologies, 84.
Matrimony, solemnization of,

146.
Maurice, F. D., 157.
McGiffert, A. C, 38.
Messianic prophecies, 16, 23,

28, App. A.
Mombert, J. L, 160.
Monastic uses, 62, 71, 72.
Moorhouse, Bp. J., 22, 130.
Mosaic charter, the, 25.
Mozarabic missal, 83.
Muratorian fragment, the, 37.

Neale, J. M., 78, 94.

New Testament, formation of

Canon, 37-39.
Nocturns, 60, 67.

Obedience, the true sacrifice,

130.
Oblation in Eucharist, 45, 104.
Occasional offices, 145-147.
Offertoriurriy 56.
Offertory sentences, 56, 163.
Old Testament, Lect. V., for-
mation of canon, 14, 37.
threefold division, 13, 139.
typology, 14, 30.
the early Christians' Bible,

12.
Messianic prophecies, 16,

31.
quoted in N. T., 18, 30,

App. A.
its value, 136.
difficulties concerning, 119.
purifying of legends, 141.
lection at Eucharist, 36.
lessons, 142.

Canticles, 82, 83, App. D.
Orderly reading of Scriptures,

47, 153, 154.
Origen, 161.

Ottley, R. L., 14, 15, 26, 31,
119, 134.

Paddock, Bp. B. H., 3, 4.
Parker, Abp. M., 162.
Parks, J. L., 120.
Pater, W., 41.
Peckham, Abp., 54, 159.
Penitential Office, 176.

Psalms, the, 102, 184.
Peregrinatio Silviae, 69.
Perowne, Bp. J. J. S., 91.
Peters, J. P., 110.
Pilgrim songs, the, 7.
Pliny's letter, 35.

AUTHORS AND SUBJECTS

197

Plummer, A., 7.

ipcis tXapov, 79.

Prayer Book Interleaved^ The, 4,

10, 94.
Prayers for the departed, 51,

147.
Preces, 75, 177.
Prefaces at Eucharist, 53.
Progressive character of revel-
ation, 121-123, 139.
Proper Psalms, 96-98, App. E.
Prophecy, read at Eucharist,
36.

true idea of, 21.

O. T. prophecies quoted in
Gospels, App. A.
Prophets, the " former," 9, 135.
Protevangelium, the, 17.
Psalms, authors, 109, 112.

books, 110.

dates, 108, 140.

titles, 5, 7, 108, 112.

historical origin, 101.

Messianic interpretation,
100, 102.

use in Temple, 4-8.

staple of choir office, 73.

use at Eucharist, 41, 42.

sung at burials, 147, 148.

monthly recitation, 95.

Proper, 96-98, App. E.

Selections, 98, 99, App. F.

the Penitential, 102.

Latin versions, 162.

Prayer Book version, 162.

familiarity with, 162.

chanting, 69, 99.

HaUel, 7, 96.

Imprecatory, 112-117.

Pilgrim, 7.

Pullan, L., 160.

Puritan objections, 80, 81, 104.

Rackham, R. B., 34.
Reading in the congregation,

164-167.
Reformers, the English, 86.
Responds, 78.
Retahation, law of, 122.
Revelation, leading ideas of O.

T., 24.

progressive character, 121-

123, 139.
perfected in Christ, 23, 24,
36, 41, 45.
Righteous man, the, in Psalms,

27.
Robertson, J., 105, 107, 110,

112.
Robinson, J. Armitage, 12, 15,

39.
Routh, M. J., 79.
Russian Sunday service, 63.
Ryle, Bp. H. E., 133, 134, 141,

142, 159.

Sabbath day, 59, 68, 158, 159,

160.
Sacrament and Scripture, 43-

46.
Sacrifices of O. T., 22, 130, 132.
Sacrificial language of N. T.,

129.
Saints' days, 84, 87, 98, 187.
Sanctus, 52, 53.
Sanday, W., vii, 8, 10, 14, 38,

39, 40, 107, 109, 111, 119,

123, 131, 136, 138, 140.
Schurer, E., 4, 9.

198

INDEX

Scripture record of revelation,

10, 11.
consecutive reading of, 85,

154.
relation to Sacraments, 43-
46.
Scudaraore, W. K, 36, 41, 55.
Seed of the woman, the, 14,

17.
Selections of Psalms, 97, App.

F.
Sermon on the mount, the, 22,

121.
Sermons, 84, 152, 156.
Servant of the Lord, the, 14,

17, 27, 172-174.
Shema, the, 9.
Silvia, 69.

Smith, G. A., 28, 138.
Smith, W. Robertson, 109, 110,

137, 140.
Smith's Dictionary of the Bible,

37.
Solomon, Proverbs of, 111.
Son of man, the, 15, 17, 23.
Sozomen, 42.

Stanton, V. H., 17, 20, 23, 30.
Streatfeild, G. S., 137.
Suifering, necessity of, 14.
Sunday, 59, 68, 70, 71, 159, 160.
Synagogue service, 4, 9.
Christ attends, 11.
Apostles attend, 11.
Synoptic Gospels, the, 39.

Tabernacle, arrangements of,

46.
Tabernacles, feast of, 10.

Te Deum, 79.

Temple worship, 4, 108.

Christ attends, 11, 12.

Apostles attend, 12.
Temptation, the, 128.
Tertullian, 61, 167.
Thackeray, W. M., 116.
Theodoret, 63.
Thirlwall, Bp. C.,115.
Toledo, council of, 79.
Tours, council of, 72.
Tracts for the Times, 89.
Translations of Scripture, 160.
Trevelyan, W. B., 63, 160.
Typology, 15.

Ve-iiite, 162.

Vernacular, use of the, 86, 87,

149, 161, 164.
Versicles, 75, App. B.
Versions, Latin, 162.
English, 160-163.
Virgins, dedicated, 60.
Visitation of the sick, order

for, 77, 146, 177.

Westcott, Bp. B. F., 16, 19,

27, 38, 131, 139, 163.
Worcester, E,, 141.
Word of God, the, 20, 165.
Wordsworth, Bp. Chas., 152.

Bp. Chr., 9.

Bp. J., 59, 67, 69, 70.
Wrath of God, 117.

Zeal for God's honour, 117.
Zechariah, composition of
book, 133.

INDEX OF PASSAGES OF SCRIPTURE
REFERRED TO

Genesis iii. 15,
xii. 3,
xxii. 18,
Exodus xii. 46,

XV. .

xix. 5, 6,
xxi. 24,
Deuteronomy xxxi.
xxxii.

1 Samuel ii. i-io, . .

2 Samuel vii. 12-16, .

1 Chronicles xxix. 10-13,

10-12

PAGE

14, 17

1T4

6, 82

122

6, 82

182

Psalms i.
ii.
iii.
iv.

186, 187

18, 28, 185

. . 103

VI. .
vii. .
viii. .

X. .

xiii. .

XV. .

xvi. .

xvii. .

xix. .

XX. .

2,
9»

... 187
... 175
... 95
... 113
95, 183, 185
. . . 110

103, 179
185, 186, 187
... 184

106, 184
97, 183, 187

103, 184

176, 177
... 175

Psalms xxi. .

xxii. .

xxiii. .

xxiv. .

XXV. .

22,
XX vi. .

xxvii. .

xxviii. 9,
xxix. .

XXX. .

xxxi. .

xxxii. .
xxxiii. .

22,
xxxiv. .

XXXV. .

XXX vii. .

xxxviii. .

xl. .

6-8
xii. 4,

xlii. .

xliii. .

xliv. 26,

xlv. .

xlvi. .

xlvii. .

xlviii. .

PAGE

103, 185

18, 173, 184

179, 187

185, 187
. 179
. 178
. 187
. 186

175, 176
7, 185
7, 184

184, 187
. 187
. 185
. 178

186, 187
113, 114

. 187

183, 184

. 177

. 187
. 187
77, 178

97, 183
95, 183
95, 183, 185
95, 183, 185

199

>00

INDEX OF PASSAGES OF

Psalms xlix.
1.
li.

PAGE

.... 96, 110
.... 96, 183
65, 96,
106, 180, 187
[O, II, . . 175
[5, ... 175

184

185

186

3 177

Ixiii 67, 68

Ixv. . . . 183, 187

Ixviii 185

Ixix. 18, 113,

114, 174, 184

Ixx 7

. . 175

lii.
liii.
liv.
Ivii.
Ixi.

Ixxi. I,
Ixxii. .

ii»

Ixxiv. .

Ixxvii. .

Ixxviii. 2,

Ixxix. .

9.
Ixxx. 3,
Ixxxi. .
Ixxxiv. .
Ixxxv. ,

7»
Ixxxvi, .

. . 176

18, 183, 187

. . 179

106, 108

. . 179

. . 187

. . 172

106, 108

. . 176

178, 187

. 187

104, 184

97, 183, 187

. . 175

96, 184

Psalms Ixxxvi. 2,

Ixxxvii. .

Ixxxviii. .

ixxxix. .

22,

xc. .

13'

xci. .

xciii. .

xcvl. .

xcvii. .

xcix. .

c. .

cii. .

25-27,

ciii. . 95

civ. .

cvii. .

viii. .

cix. .

ex. .

cxi. .

cxii. .

cxiii-cxviii, .

cxiii. .

cxiv. .

cx\i. .

cxvii. .

cxviii. .

cxx-cxxxiv. .

cxx. .

PAGE

176, 178

. 96, 184

98, 183, 184

. 177

. 183

. 177

186, 187

185, 187

183, 187

. 186

. 187

176-178

. 95

183, 187

. 185

. 187

179, 185

96, 113

173, 183

. 185

. 186
. 7, 96
. 185
. 177
. 185
. 148
. 183
185, 187
. 173
. 7'
. 180

1 In this full index, which may serve to ilhistrate the general
subject of the lectures, "The Use of Holy Scripture in the
Public Worship of the Church," it is strange to find Ps. cxix.
among the very few psalms not referred to. The daily recita-

SCRIPTURE REFERRED TO

201

PAGE

Psalms cxxi. . 180, 186, 187

cxxii 187

7, . . . 178
cxxiii. 3, . . . 176
cxxiv. . . 180, 187
cxxv. . . 180, 187
cxxx. . . 102, 187
4, . 179, 180

cxxxi 184

cxxxii. . . . 98, 183
9, i6, . 175

cxxxiii 186

cxxxi V. . . 184, 187
cxxxv. . . . 96, 183

cxxxvi 96

cxxxvii 96

cxxxviii. . . . 96, 184

cxxxix. . . 115, 187

cxl. 7, . . . 180

cxli. . . 67, 68, 187

cxlv. . . 185, 187

2, . . . 176

cxlvi 186

cxlvii 187

cxlviii. 179, 186, 187

cxlix. . . 186, 187

cl. . . 185, 187

Proverbs ix. i-6, . . . 182

Isaiah ii 26

2, 3 182

\i. 3, 52

9-10, .... 172

PAGE

Isaiah vii.

14, ... 1

7,171

ix.

I, 2

172

2-7, . . . .

181

xii.

3» . . . .

174

XX vi.

. . 82, 18

1, 182

XXX.

29, . . . .

xxxiii.

2-10, . . .

181

13-17. • . .

181

XXXV.

5>. . . .

172

xxxviii.

xl.

i-ii, . .

10-15, . •

181

xUi.

1-4' . . .

172

xlix.

7-i3» • .

181

13-21, . .

182

23, . . .

179

liii.

4,- . . .

172

12 ]

4, 173

Ixi.

I,. . . .

. 173

6-9, .. .

. 182

7-lxii. 7, .

182

Ixiii.

1-5, . . .

. 182

Ixvi

10-16, . .

. 182

Jeremiah

vii. 2-7, , .

. 182

x. 24, . .

. 179

xiv. 17-21, .

. 181

xvii. 7, 8, . .

. 182

xxxi. 10-14, •

. 182

i5> • .

. 171

xxxiii. II, . .

Lamentations v. . .

. 181

tion of this "Psalm of the Saints" at the "Lesser Hours"
belongs to the Gregorian or secular order of the Western
Church. In the Benedictine or monastic order it was said
only on Sunday and Monday, that is, once a week, not daily.
In the Greek use Ps. cxix. is said only in the night office or
Matins, and at burials.

202

INDEX OF PASSAGES OF

Ezekiel xxxiv. ii, 24,

xxxvi. 24-28, .

xlvii. I, .

Daniel vii. 13, . .

Hosea vi. 1-6,

Xi. I, .

]

3' .

xiii. 14,

Joel ii. 17,

Amos iv. 12,

V. 23,

Jonah ii. . .

Micah V. 2, . .

3. .

Nahum i. 7, . .

Habakkukiii. .

Zephaniah iii. 8-13,

H-17.

Zechariah ix. 9,

xi. 12, 13,

xii. 10, .

xiii. 7, . .

Malachi iii. i, . .

2 Esdras ii. 34, 35,

xiii

Tobit iii. 3, . . . .

xiii. i-S, . . .

8-13, . .

Judith xvi. 2-6,

Wisdom iii. 1-9, .

X. 17-21, .

xvi. 20-xvii. I,

Ecclesiasticus xiv. 20,

XV. 3-6,

xxxi. 8-1 1,

xxxvi. 1-14,

12-17,

xxxix. 13-16,

1. 16-

15,

PAGE

26
181
174

182
171
125
189

26
8

82
171
171
179

82
182
182

19
173
174
173
172
178

77
182
182
182
182
182
182
182
182
182
182
181
182
6

Song of the Three ChU-

dren. . . .

Si
17,

?, 83

St.

Matthew 1. 22, 23,

171

ii. 5, 6,

171

15'-

17 , 18,

171

iii. 3, .

172

iv. 3-10,

128

14-16,

172

V. 17, 18,

21,

122

viii. 17, .

172

xi. 4» 5'

172

10,

172

xii. 17-21,

172

xiii. 14, 15,

172

35' •

172

xix. 7, 8,

122

XX. 28,

130

xxi. 4, 5,

42, .

173

xxii. 29, .

43' 44»

173

xxiii. 23-33,

127

xxvi. 31, .

173

54'

xxvii. 9,

173

35'

173

St.

Mark i. 2, .

21, .

vi. 2, .

ix. 42-48,

X. 45, .

26,

172

127

130

xii. 10, 24,

30,

173

36. .

173

xiv. 27, .

173

49' • .

XV. 28, .

173

St.

Luke i. 68 sq. .

103

SCRIPTURE REFERRED TO

203

PAGE

St. Luke ii. 14, . . .

. 53

Galatians iii. 24, . .

. 127

iv. 3-10, .

. 128

Ephesians v. 2, . . .

. 130

17-19, .

. 173

Philippians ii. 8, . .

. 130

17, . .

. 30

iv. 7, . .

. 57

vL 6, . .

Colossians ii. 16, . .

. 159

vii. 22, . .

. 172

iv. 16, . .

. 37

ix. 55, . .

. 115

2 Thessalonians i. 6-9,

. 127

xiii. 10, . .

. 11

1 Timothy iv. 13, . .

. 166

xxii. 20, . .

. 130

2 Timothy i. 10, . .

. 114

37' • •

. 173

ii. 24, 25, .

. 114

xxiv. 27, . .

iii. 15, 16, .

32, 131

44. 45'

. 14

17' •

. 118

St. John i. 29, . .

28, 130

Hebrews i. i, . .

. 121

ii. 13, .

. 11

10-12, .

. 27

i7» .

. 174

iv. 14, . .

. 130

iii. 16, .

. 116

\a. 2, . .

. 114

V. I,

20, . .

. 130

39' •
vii, viii. . •

. 30

ix. 4, . .

. . 46

. 11

X. 5-8, .

. 22, 130

vii. 38, .

. 174

21, . .

. . 130

X. 22, .

. 12

xii. iS-29, .

. . 127

xi. 55, .
xii. 15, .

. 12

1 St. Peter i. 2, . .

. . 130

ii. 24, .

. . 172

xvii. 2,

1 St. John ii. 23, .

. . 125

xix. 24, .

. 173

iii. 2, .

. . 46

36' .

. 174

Revelation i. 3,

. . 167

37' •
Acts ii. 46, . .

. 174
12, 33

iv. 8, . .
V. 6, . .

. . 52

iii. I. . .

. 12

vi. 14-17'

. . 127

iv. II, 12, .

. 173

xi. 17, 18,

. . 117

xiii. 27, . .

xii. I, 2, .

. . 171

XV. 21, . .

. 11

xviii. 20, .

. . 117

Romans i. 18, .

. 117

xix. 2, . .

. . 117

ii. 2-9, .

. 127

10, .

. . 136

xii. I.

104, 131

xxi. 3,

. . 104

1 Corinthians x. 17, .

8,27,

. . 127

xiv. 15, .

. 66

12-14,

. . 50

2 Corinthians i-vii. .

. 188

22, .

. . 104

iv. 6,

. 45

24-27,

. . 50

xiii

14..

. 90

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NEW TESTAMENT CHURCHMANSHIP, and the Principles
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we of to-day find the restoration of that which has been lost." — Rt. Rev. T. U.
Dudley, D.D., Bishop of Kentucky.

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ASPECTS OF REVELATION. By the Rt. Rev. Chauncey B.

Brewster, D.D. (The Baldwin Lectores, 1900.) Crown 8vo.

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WITH GOD IN THE WORLD. A Series of Papers by the
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